Urbain Grandier. Dumas Alexandre
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of which appeared to have vowed him a relentless hate. But such an abandonment of his rights was foreign to the character of Urbain, and he declared to his superior that, strong in His Grace’s approbation and the testimony of his own conscience, he would remain in the place to which God had called him. Monseigneur de Sourdis did not feel it his duty to urge Urbain any further, but he had enough insight into his character to perceive that if Urbain should one day fall, it would be, like Satan, through pride; for he added another sentence to his decision, recommending him to fulfil the duties of his office with discretion and modesty, according to the decrees of the Fathers and the canonical constitutions. The triumphal entry of Urbain into Loudun with which we began our narrative shows the spirit in which he took his recommendation.
CHAPTER II
Urbain Granadier was not satisfied with the arrogant demonstration by which he signalised his return, which even his friends had felt to be ill advised; instead of allowing the hate he had aroused to die away or at least to fall asleep by letting the past be past, he continued with more zeal than ever his proceedings against Duthibaut, and succeeded in obtaining a decree from the Parliament of La Tournelle, by which Duthibaut was summoned before it, and obliged to listen bareheaded to a reprimand, to offer apologies, and to pay damages and costs.
Having thus got the better of one enemy, Urbain turned on the others, and showed himself more indefatigable in the pursuit of justice than they had been in the pursuit of vengeance. The decision of the archbishop had given him a right to a sum of money for compensation, and interest thereon, as well as to the restitution of the revenues of his livings, and there being some demur made, he announced publicly that he intended to exact this reparation to the uttermost farthing, and set about collecting all the evidence which was necessary for the success of a new lawsuit for libel and forgery which he intended to begin. It was in vain that his friends assured him that the vindication of his innocence had been complete and brilliant, it was in vain that they tried to convince him of the danger of driving the vanquished to despair, Urbain replied that he was ready to endure all the persecutions which his enemies might succeed in inflicting on him, but as long as he felt that he had right upon his side he was incapable of drawing back.
Grandier’s adversaries soon became conscious of the storm which was gathering above their heads, and feeling that the struggle between themselves and this man would be one of life or death, Mignon, Barot, Meunier, Duthibaut, and Menuau met Trinquant at the village of Pindadane, in a house belonging to the latter, in order to consult about the dangers which threatened them. Mignon had, however, already begun to weave the threads of a new intrigue, which he explained in full to the others; they lent a favourable ear, and his plan was adopted. We shall see it unfold itself by degrees, for it is the basis of our narrative.
We have already said that Mignon was the director of the convent of Ursulines at Loudun: Now the Ursuline order was quite modern, for the historic controversies to which the slightest mention of the martyrdom of St. Ursula and her eleven thousand virgins gave rise, had long hindered the foundation of an order in the saint’s honour. However, in 1560 Madame Angele de Bresse established such an order in Italy, with the same rules as the Augustinian order. This gained the approbation of Pope Gregory XIII in 1572. In 1614, Madeleine Lhuillier, with the approval of Pope Paul V, introduced this order into France, by founding a convent at Paris, whence it rapidly spread over the whole kingdom, so-that in 1626, only six years before the time when the events just related took place, a sisterhood was founded in the little town of Loudun.
Although this community at first consisted entirely of ladies of good family, daughters of nobles, officers, judges, and the better class of citizens, and numbered amongst its founders Jeanne de Belfield, daughter of the late Marquis of Cose, and relative of M. de Laubardemont, Mademoiselle de Fazili, cousin of the cardinal-duke, two ladies of the house of Barbenis de Nogaret, Madame de Lamothe, daughter of the Marquis Lamothe-Barace of Anjou, and Madame d’Escoubleau de Sourdis, of the same family as the Archbishop of Bordeaux, yet as these nuns had almost all entered the convent because of their want of fortune, the community found itself at the time of its establishment richer in blood than in money, and was obliged instead of building to purchase a private house. The owner of this house was a certain Moussaut du Frene, whose brother was a priest. This brother, therefore, naturally became the first director of these godly women. Less than a year after his appointment he died, and the directorship became vacant.
The Ursulines had bought the house in which they lived much below its normal value, for it was regarded as a haunted house by all the town. The landlord had rightly thought that there was no better way of getting rid of the ghosts than to confront them with a religious sisterhood, the members of which, passing their days in fasting and prayer, would be hardly likely to have their nights disturbed by bad spirits; and in truth, during the year which they had already passed in the house, no ghost had ever put in an appearance – a fact which had greatly increased the reputation of the nuns for sanctity.
When their director died, it so happened that the boarders took advantage of the occasion to indulge in some diversion at the expense of the older nuns, who were held in general detestation by the youth of the establishment on account of the rigour with which they enforced the rules of the order. Their plan was to raise once more those spirits which had been, as everyone supposed, permanently relegated to outer darkness. So noises began to be heard on the roof of the house, which resolved themselves into cries and groans; then growing bolder, the spirits entered the attics and garrets, announcing their presence by clanking of chains; at last they became so familiar that they invaded the dormitories, where they dragged the sheets off the sisters and abstracted their clothes.
Great was the terror in the convent, and great the talk in the town, so that the mother superior called her wisest, nuns around her and asked them what, in their opinion, would be the best course to take in the delicate circumstances in which they found themselves. Without a dissentient voice, the conclusion arrived at was, that the late director should be immediately replaced by a man still holier than he, if such a man could be found, and whether because he possessed a reputation for sanctity, or for some other reason, their choice fell on Urbain Grandier. When the offer of the post was brought to him, he answered that he was already responsible for two important charges, and that he therefore had not enough time to watch over the snow-white flock which they wished to entrust to him, as a good shepherd should, and he recommended the lady superior to seek out another more worthy and less occupied than himself.
This answer, as may be supposed, wounded the self-esteem of the sisters: they next turned their eyes towards Mignon, priest and canon of the collegiate church of Sainte-Croix, and he, although he felt deeply hurt that they had not thought first of him, accepted the position eagerly; but the recollection that Grandier had been preferred before himself kept awake in, him one of those bitter hatreds which time, instead of soothing, intensifies. From the foregoing narrative the reader can see to what this hate led.
As soon as the new director was appointed, the mother superior confided to him the kind of foes which he would be expected to vanquish. Instead of comforting her by the assurance that no ghosts existing, it could not be ghosts who ran riot in the house, Mignon saw that by pretending to lay these phantoms he could acquire the reputation for holiness he so much desired. So he answered that the Holy Scriptures recognised the existence of ghosts by relating how the witch of Endor had made the shade of Samuel appear to Saul. He went on to say that the ritual of the Church possessed means of driving away all evil spirits, no matter how persistent they were, provided that he who undertook the task were pure in thought and deed, and that he hoped soon, by the help of God, to rid the convent of its nocturnal visitants, whereupon as a preparation for their expulsion he ordered a three days’ fast, to be followed by a general confession.
It does not require any great cleverness to understand how easily Mignon arrived at the truth by questioning the young penitents as they came before him. The boarders who had played at being ghosts confessed their folly, saying that they had been helped by a young novice of sixteen years of age, named Marie Aubin. She acknowledged that this was true; it was she who used to get up in the middle of the night, and open the dormitory door, which her more timid room-mates locked most carefully from within every night, before going to bed – a fact which greatly increased their terror when, despite their precautions, the ghosts still got in. Under pretext of not exposing them to the anger of the superior,