Chapter I: The Sorceresses (1)

_The Dinner of La Vigoureux._

The trial of Madame de Brinvilliers had just caused an immense sensation. The penitentiaries of Notre Dame, without naming any person, declared that 'the majority of those who had confessed to them for some time accused themselves of poisoning somebody.' The court and the city were still disturbed by the catastrophe which had at St. Cloud suddenly carried off the charming Henrietta, Duchess of Orleans, by the sudden death of Hugues de Lionne, the great statesman, and by the startling fate which had just befallen the Duke of Savoy. A note found on September 21, 1677, in the confessional of the Jesuits in Rue Saint-Antoine denounced a plot to poison the king and the dauphin. On December 5 following, La Reynie, lieutenant of police, caused the arrest of Louis de Vanens, who said he had been an officer. The papers seized on him and on Finette, his mistress, brought to light an association of alchemists, coiners, and magicians, in which priests, officers, important bankers like Cadelan were associated with light women, lackeys, and vagabonds. The Parlement was investigating the matter, when La Reynie put his hand on a second association, like the first to all appearance, but soon to reveal itself to the eyes of the magistrates as an affair of much greater importance still.

Towards the end of the year 1678, an advocate in small practice named Maître Perrin was dining in Rue Courtauvilain with a certain Madame Vigoureux, wife of a ladies' tailor--the trade, it will be seen, existed before to-day. The company was merry, and the wine flowed freely. Among the party was a 'big, powerful, large-faced woman,' who choked with laughter as she poured out for herself bumpers of burgundy that would have made a grenadier stagger. Her name was Marie Bosse, and she was the widow of a horse-dealer. She was further a well-known fortune-teller--'devineresse,' as they said in those days. 'A fine trade!' she cried, and spoke of the grand people who frequented her little rookery in the Rue du Grand-Huleu--duchesses and marchionesses and princes and lords. 'Another three poisonings, and she would retire with her fortune made!' At this remark the guests began to laugh still more loudly: this fat woman was irresistibly funny. Maître Perrin alone saw, by a sharp and rapid frown on the face of Madame Vigoureux, that there was something serious in it. He knew Desgrez, the police officer who had arrested Madame de Brinvilliers, and to him he related the incident. Desgrez did not laugh at all, and that very day he sent the wife of one of his archers to the fortune-teller with a complaint against her husband. The fortune-teller, at the first visit, promised her assistance; at the second, she gave her a phial of poison, which the wife at once carried home to her dumfounded husband. La Reynie forthwith ordered the arrest of Madame Vigoureux, of Marie Bosse, with her daughter Manon, and her two sons, one of whom was a soldier in the guards, and the other, a boy of fifteen, was just leaving the workhouse of Bicêtre, where he had been placed to 'improve his morals and give him a taste for work.' Marie Bosse was arrested at her own house on the morning of January 4, 1679, in bed with her two sons. Her daughter had just risen. 'There was only one bed, in which they all slept together.' The preliminary inquiry brought to light a crime, the news of which created a sensation almost as great as that evoked by the poisonings by Madame de Brinvilliers.

An order in council, dated January 10, instructed La Reynie to proceed against the women Bosse, Vigoureux, and their accomplices. On March 12 an officer set about the arrest of Catherine Deshayes, wife of Antoine Monvoisin, a peddling jeweller. This woman, usually known as La Voisin, was the greatest criminal of whom history has any record. She was arrested as she left the church of Notre Dame de Bonne Nouvelle after hearing mass. In her track La Reynie was to penetrate into a region of crime that the imagination can scarcely conceive. 'Human life is publicly trafficked in,' he wrote in utter consternation: 'death is almost the only remedy employed in family embarrassments; impieties, sacrileges, abominations are common practices in Paris, in the country, in the provinces.'

_Sorcery in the Seventeenth Century_

To understand the facts and the characters of the persons we are going to study, we must dwell briefly upon the beliefs of that time--a time when beliefs were dominant influences in the life of men. We know what power religious sentiments had in the seventeenth century--sentiments of an intensity and a simplicity we know little of to-day, and the corruption of which could not but engender the most absurd superstitions. That was the epoch when the sweet Marguerite Alacoque, in her divine ecstasy, exchanged her heart with that of Christ, and wrote in her own blood, under dictation from on high, the contract which ascribed to God these words: 'I constitute thee heiress of my heart and all its treasures for time and eternity; I promise thee that thou shalt only lack succour when I lack power; thou shalt be for ever the well-beloved disciple, the plaything of my good pleasure and the burnt-offering of my love.' And that, too, was the period when Catherine Monvoisin, the terrible sorceress of Villeneuve-sur-Gravois, found numerous and ardent followers.

The beliefs in the action of the devil, and in the power of the sorcerers, so deeply rooted in the imagination of the seventeenth century, were summed up in 1588 in the _Démonomanie des Sorciers_ of the famous Jean Bodin. He defined the sorcerer as one who 'by devilish and unlawful means endeavours to attain some end'; but in his book he speaks for the most part of witches. As Sprenger, the German inquisitor, remarked, 'We should talk of the heresy of the witches, and not of sorcerers, for these are of little account.' In Bodin are to be found most of the practices in black magic still flourishing at the end of the seventeenth century. Sorcerers and witches formed a sort of vast fraternity. There were entire families whose formulae and whose customers were handed down as heritable property. Jeanne Harvillier, burnt to death on April 30, 1579, may serve as type. Her mother, a witch like herself, had been burnt to death thirty years before. Such a death was the natural end to her career, an end foreseen, and one that terrified those fascinated by the strange vocation much less than one would imagine. Jeanne was born about 1528, at Verberie near Compiègne. At the age of twelve she was presented by her mother to the devil, who appeared to her in the shape of a very tall dark man. Jeanne renounced God, and consecrated herself to the 'Spirit.' 'At the same time she had carnal intercourse with him, which continued from the age of twelve to the age of fifty, when she was arrested. It sometimes happened that her husband, lying by her side, failed to perceive what was going on.' This was the _incubat_. Jeanne Harvillier was brought to justice on the charge of causing the death of men and beasts by witchcraft. She confessed to it with the greatest frankness, and told the story of her last homicide: 'She laid some powders, prepared for her by the devil, in the place where the man who had beaten his daughter was to pass.' Another man came by to whom she wished no harm, and immediately he felt a sharp pain all over his body. She promised to cure him, and in fact took her place at the bedside of the sick man and tended him with the gentleness of a sister of mercy. She fervently besought the devil to restore life to the dying man, but the devil replied that it was impossible.

Bodin gravely recounts how witches on the Sabbath flew through the air on broomsticks. He adds: 'What we have said of the travels of the witches, both in body and in spirit, and the frequent and memorable experiences of the same, show as in broad daylight, and bring to the test of touch and sight, the error of those who have written that the flights of witches are imaginary, and nothing but a trance.' This last opinion had been maintained by John Wier, physician to the Duke of Cleves, in a book which is almost a work of genius for that period. Bodin devoted all his energy to its refutation, for to throw any doubt upon the fact that the devil transports witches from one place to another would be, he said, to bring gospel history into ridicule.

Coming to study the maladies attributed to the incantations of sorcerers--consumption, hysteria, melancholy, delusions, debility--John Wier found the remedies to consist in a regular life, in conformity with the laws of God, and in the skill of physicians. What an abominable doctrine! says Bodin. He had lost all respect, then, for anything. Bodin was beside himself. John Wier, he says, wrote under the dictation of Satan. Moreover, had he not himself confessed that he was a disciple of Agrippa, 'the greatest sorcerer that ever was'? When Agrippa died in the hospital of Grenoble, a black dog which he called 'Monsieur' instantly went and sprang into the river. Wier declared, it is true, that this dog was not the devil, but there was not a single sensible person who believed him.

Without taking a side in this famous dispute between Bodin and John Wier, we are bound to state that the writings of the latter had no success, at any rate in France, while Bodin's book became a classic. Bossuet, for all his powerful intellect, firmly believed in sorcery. At the close of the seventeenth century, Bonet was obliged to go to a Protestant republic to get his treatise on medicine printed, in which he spoke lightly of magic and demoniacal possession. We have to come far into the eighteenth century to find one Abraham de Saint-André--and he was physician to Louis XV--daring, in his famous _Letters_, to cast doubt on the magic and witchcraft of sorcerers.

The following case, tried at the period in which the events of our story occurred, and reproduced here after the archives of the Bastille, will enable us to understand the ardour of belief with which the sorcerers themselves were animated.

By sentence of the Tournelle on September 2, 1687, a certain Pierre Hocque was condemned to the galleys. He was a shepherd, skilled in magic, who had, as the judgment declared, caused the death, by a spell he cast over them, of 395 sheep, 7 horses, and 11 cows belonging to Eustache Visié, receiver of taxes at Pacy-en-Brie. Hocque was chained up with the other galley prisoners. Nevertheless, the cattle of Eustache Visié continued to die. He had no sooner bought a cow or a sheep and placed it in his farm than it perished. Clearly the only remedy was to get Pierre Hocque to remove the direful spell he had imposed. Visié won over, by a promise of money, the galley prisoner who was fastened to the chain next to Hocque--a man named Béatrix. He spoke to the shepherd, who replied that he had in fact cast a poison-spell over the cattle of Visié, and that, failing himself, only two shepherds named Bras-de-Fer and Courte Epée had the power to remove the fatal charm. At the urgent request of Béatrix, Hocque dictated a letter to be sent to Bras-de-Fer, but the letter was no sooner despatched than he fell into a horrible despair. He cried hoarsely that Béatrix had made him do something that would cause his death, which he would be unable to escape from the moment Bras-de-Fer began to raise the spell he had cast on the cattle. And the unhappy wretch writhed about in such dreadful contortions that the other prisoners would have murdered Béatrix but for the intervention of the guards. The despair and the convulsions lasted for several days, and then Hocque died. 'And it was the exact time,' says the official document, 'when Bras-de-Fer began to exorcise the cattle.' The judges add: 'It is established that Pierre Hocque died because Bras-de-Fer removed the poison-spell from the horses and cows, and it is true that since that time no more of Eustache Visié's horses and cows have died.'

The conviction of the unhappy sorcerer that he was bound to die as soon as his mate undid his work was so strong that he did die. Is it possible to imagine a more striking proof of the robust faith people then had in all these devilries?

_The practices of the Witches_

To magic, black or white, the witches added medicine and pharmacy. They kept drugstores with phials innumerable: syrups, juleps, ointments, balms, emollients in infinite variety. They were old wives' remedies, but their efficacy had been proved by experience, and their preparation was perfected from age to age. Paracelsus, the great Renaissance physician, burnt in 1527 the medical books of his time, declaring that nothing but the formulae of the witches was of any use. The old hags had soothing draughts for pain, healing ointments for wounds, and they acted on nervous maladies by suggestion. That was the serious side of their art. Most often the witch was a midwife too; but just as in that strange world the poisoner lurked behind the druggist, and the alchemist and the coiner were one, so the midwife played the part of baby-farmer. Finally, the witches were fortune-tellers, who cast one's horoscope according to the drawing of cards or the lines of the hand.

What were the declarations of the witches arrested by La Reynie? Marie Bosse said that 'nothing better could be done than to exterminate all that sort of people who examine the hand, because they are the ruin of many a woman, women of quality as well as others; the fortune-teller soon finds out their weak spot, and thereby knows how to take them and lead them wherever she will.' She added that in Paris there were more than 400 fortune-tellers and magicians 'who ruined a great many people, especially women, and of all conditions.' She went on to speak of the money her cronies earned, telling how they bought places for their husbands and built houses, and that they did not realise such fortunes merely by looking at people's hands. La Voisin said that nothing could be better than to hunt up all the people who looked at hands, that those engaged in the business 'heard strange things when love intrigues were not prospering, that poisonings were an everyday occurrence, that many of them were paid as much as 10,000 livres' (£2000 of our money). Similar declarations were made by Leroux, another witch, and by the magician Lesage. 'It is extremely important,' said the latter, 'to get to the bottom of these wretched practices, and to fathom this mystery of iniquity which exists among all those who ostensibly are seekers after treasure, after the philosopher's stone, and other like things, but who keep up their trade by very different means: abortions and other crimes are greater treasures than the philosopher's stone and fortune-telling; the people who apply to the workers in mystery discuss usually the poisoning of a husband, or a wife, or a father, and even sometimes of babies at the breast.' He went on to say that 'these wretched people had obtained the protection of very powerful friends, so that they acted with perfect assurance and in almost perfect freedom.' These statements are confirmed by the documents La Reynie was able to get together.

What the public asked of the witches was, first of all, to withdraw the veil from the future, and then to enable them to discover treasures. For this purpose various means were employed, all tending to the same end--to compel the 'Spirit,' that is the devil, by charms and incantations to present himself and reveal the mysterious spot where treasures lay hid. 'A woman,' writes Ravaisson, 'usually a prostitute on the eve of accouchement, was placed at the centre of a circle drawn on the floor, and surrounded with dark candles; when the child was born, the mother gave up her son to be consecrated to the devil. After pronouncing filthy incantations, the priest cut the victim's throat, sometimes under the very eyes of its mother; but more often he carried it away to sacrifice it elsewhere, because at the last moment outraged nature asserted her rights, and these unhappy creatures snatched their babes from death. At other times, they were content to cut the throat of a deserted child; of such there was no lack; imprudent girls, light women, gave the witches authority to dispose of the fruits of an unlawful love. There were even licensed midwives who did a large business in procuring abortion; the children after being baptized were put to death and carried at once to the cemetery; most often they were buried in the corner of a wood or consumed in an oven.' And the witch Marie Bosse added: 'There are so many of this sort of people in Paris that the city is choke-full of them.'

These were the practices, with others more abominable still, which caused La Reynie to write: 'It is difficult to think merely that these crimes are possible; one can hardly bring oneself to consider them. Yet it is those who have committed them that themselves declare them, and these villains give so many particulars that it is difficult to harbour any doubt.'

_The Alchemists_

Alongside of the group of witches and magicians appears another group, that of the alchemists and 'philosophers,' represented by such people as Vanens, Chasteuil, Cadelan, Rabel, and Bachimont. We have mentioned the arrest of Louis de Vanens on December 5, 1677.

The origins of this association of alchemists and seekers after the philosopher's stone were highly dramatic. François Galaup de Chasteuil, second of the name--he belonged to an illustrious family of Languedoc, which had produced men of the highest distinction in arms, religion, and literature--was its chief, or to use the cant expression of the cabala, its 'author.' His life had been more than ordinarily romantic. Born at Aix, on November 15, 1625, he was the second son of Jean Galaup de Chasteuil, attorney-general of the Exchequer Court of Aix. His elder brother Hubert, solicitor-general to the Parlement of the same town, was 'renowned for the nobility of his mind and the profundity of his knowledge'; his younger brother Pierre was a poet, the friend of Boileau, La Fontaine, and Mademoiselle de Scudéry. After a successful student career, François was admitted doctor of law. In 1644 he became a knight of Malta. He did signal service to the Order, and Lascaris, the grand master, placed on his breast the cross of honour. He then became captain of the guards of the great Condé. In 1652 he retired to Toulon, fitted out a ship, and under the Maltese flag went privateering against the Mussulmans. Algerian corsairs captured him and led him into captivity. After two years of slavery he came to Marseilles, where he turned monk and became prior of the Carmelites. He smuggled into the convent a young girl--a slender, fair-haired child, with large, bright blue eyes; and there he kept her locked up in his cell. When she was on the point of giving birth to her child, Chasteuil, assisted by a lay brother, strangled her in her bed, and on a pitch-dark night carried her into the chapel of the convent, where he lifted several slabs of the floor and dug out a grave in which to bury her. The silence of the arches was disturbed by a dull sound. A pilgrim, lying asleep against a pillar, woke up, and saw the sinister toilers by the light of the moon which shone through the stained windows. Transfixed with fright, he remained hidden out of sight in a dark corner until dawn, when the chapel was opened, and he ran to inform the magistrates. Chasteuil was arrested, tried, and condemned. He was on the way to execution when, at the foot of the gibbet, up came Louis de Vanens, captain of the galleys, along with several soldiers. Chasteuil and Vanens were old friends. Chasteuil was rescued, and, taking his rescuer with him, he fled to Nice.

Hiding in a quiet spot, the two friends began working at the philosopher's stone, that is, at converting copper into silver and gold. Chasteuil had some experience of alchemy, and fancied he was master of the famous secret. Full of gratitude for the service done him, he gave Vanens the secret so far as silver was concerned, but would tell him nothing about the gold, 'not thinking Vanens prudent enough for that.' Shortly afterwards we find Chasteuil in the service of the Duke of Savoy, captain of the guards of the White Cross, and--extraordinary fact--tutor to his son! While occupied with the education of the young Prince of Piedmont, Chasteuil continued his 'philosophy,' and discovered an oil, which, as he appeared convinced himself, would turn metals into gold. He also wrote translations of authors sacred and profane--the minor prophets, Petronius, the Thebaïd of Statius; and he dabbled in poetry. He had just passed his fortieth year. A contemporary gives us his portrait: 'Middle height, very thin, always troubled with a nasty cough caused by a wound he received in the body, round-shouldered, slightly crooked, with a wry mouth, scanty beard, hair black and flat, complexion swarthy and sallow.' Moréri adds: 'Monsieur de Chasteuil was one of the most accomplished of gentlemen, and a perfect master of the platonic philosophy.'

Vanens and Chasteuil struck up an alliance with Robert de Bachimont, lord of La Miré, who had married a cousin of Superintendent Fouquet. Bachimont had at Paris a house near the Temple, with four smelting furnaces: a large one on the third floor, two smaller ones in an ante-room, and a large one in the cellar. He also had apartments at Compiègne in the _Ecu de France_, where there was nothing but crucibles, alembics, vessels of glass and of earthenware, cucurbits, philosophical stoves open and closed, grates and mortars, retorts and matrasses, sal-ammoniac and iron filings, and a thousand varieties of powders, pastes, and liquids. Finally, he had another establishment at the abbey of Ainay, near Lyons, completely fitted up for the fusion of metals, the distillation of herbs, and other practices of alchemy. Before long the association was enlarged by the addition of a person of some importance, Louis de Vasconcelos y Souza, Count of Castelmelhor, who had been practically the governor of Portugal for five or six years as the favourite of King Alfonso VI. Bachimont says that Castelmelhor taught him the secret of colouring glass red. After the death of the Duke of Savoy on June 12, 1675, Castelmelhor withdrew to England, where he gained the favour of Charles II., an ardent alchemist and astrologer. He was present at the death of the English king, and it was he that brought in the Catholic priest who gave him extreme unction.

Chasteuil and his partners spent their time in the quest for the philosopher's stone, contact with which was to convert metals into gold; and, like the majority of alchemists, they believed that it was to be found in the solidification of mercury. 'The hermetic philosophers,' writes M. Huysmans, 'discovered--and modern science to-day does not deny that they were right--that the metals are compound bodies of identical composition. Their varieties are due simply to the different proportions of the elements in combination; it is possible then, by the aid of an agent that would alter these proportions, to change these bodies one into another--to transmute mercury, for instance, into silver, and lead into gold. And this agent is the philosopher's stone, mercury: not ordinary mercury, which, to alchemists, is only a bastard metal' (M. Huysmans uses another expression), 'but the mercury of the philosophers, called also _lion vert_.'

Among the papers of La Voisin was found an MS. poem in honour of the philosopher's stone:

'De l'or glorifié qui change en or ses frères.'

The secret consisted in an elixir, of which a single drop, cast

'dans une mer profonde
Où couleraient fondus tous les métaux du monde,
Suffirait pour la teindre et fixer en soleil.'[7]

Chasteuil and his fellows did not merely seek the solidification of mercury, which was to produce the philosopher's stone, but the liquefaction of gold by cold: this was to furnish a universal panacea. 'Liquid gold restores health and strength, gives flesh to greybeards and colour to the cheeks of girls, cures the plague,' and so on.

Solid mercury being unobtainable, they sought, for the transmutation of metals, those powders or oils about which we hear so frequently at that period; and, as we shall see, they had the best reasons in the world for believing that they had put their finger on the secret, at least as far as silver[8] was concerned.

In 1676 our partners all established themselves at Paris, where they added to their company three collaborators, all important in different ways: the quack Rabel, a physician celebrated in his day; a rich banker of Paris named Pierre Cadelan, secretary to the king; and a young Parlement advocate named Jean Terron du Clausel. Du Clausel lodged with Vanens in the Rue d'Anjou, in a house which had for sign _Le Petit Hôtel d'Angleterre_. He was a valuable addition to the band, because he could distil at pleasure, being 'licensed.' Rabel seems to have been possessed of considerable real science. Rabel water, which he invented, is still used in our own day--a mixture of alcohol and sulphuric acid, which acts as an astringent in cases of hæmorrhage. Rabel had compounded another elixir, whose innumerable merits were celebrated in notices in prose and verse which the most glowing of modern advertisements have not surpassed. Cadelan supplied funds. Bodin speaks in very precise terms about the alchemists: 'They extract the quintessence of plants, and make admirable and salutary oils and waters, and discourse subtly on the virtues and the transmutation of metals; but they also make false money.' At the moment when Cadelan and his associates were arrested, he was on the point of farming the Paris mint. Was this in order to make false _louis d'or_, as historians have supposed? We believe rather that it was to find means of circulating the products of the alchemical experiments of his associates, for by that time they had no manner of doubt about the efficacy of Chasteuil's formulae. A bar of silver cast by Vanens, and taken by Bachimont to the mint, had just been accepted there at a good price as pure metal. It is scarcely necessary to add that this could only have been due to an error of the mint official; this famous silver made out of copper by Vanens and Chasteuil was nothing but 'white metal.' Nevertheless, it was a success which opened before the eyes of our partners splendid vistas of future wealth.

When Louis de Vanens was arrested on December 5, 1677, Louvois believed that he had seized a spy. But he had put his hand on an alchemist, and soon the whole band--Terron, Cadelan, Monsieur and Madame Bachimont, Barthomynat (known as La Chaboissière), de Vanens' valet--were laid by the heels, some in the Bastille, the others at Pierre-en-Cize. Chasteuil had just died quietly at Verceil. Rabel had escaped into England, where Charles II lodged and fed him, gave him a pension, and loaded him with presents. Later he returned to France, and was incarcerated in his turn.

We regarded it as essential to say something of this band of alchemists and 'philosophers' by way of introduction to Louis de Vanens. This young noble of Provence, 'a man of well-knit and graceful figure,' had brilliant connections at court, where he was on a footing of intimacy with the king's dazzling mistress, Madame de Montespan. On the other hand, he was an assiduous visitor to La Voisin, and was even for some time her 'author.' Vanens was the link between the alchemists and the witches. He was devoted to demoniacal practices. His valet, La Chaboissière, declared that one night he had to accompany his master and a cleric into the woods on the outskirts of Poissy, where they searched for treasures with incantations and invocations to the 'spirit.' Vanens was a diabolical character. He was confined at the Bastille in the same room with other prisoners, as the custom was. He had with him a sort of white and tan spaniel. As midnight approached, he recited some prayer over the body of the dog, and went through the ceremony of consecration. Then he took a prayer-book containing a picture of the Virgin, and laid the picture on the back of the dog, saying, 'Avaunt, devil! Behold thy good mistress!' To the remarks of his companions in captivity, he replied: 'Neither God nor the king shall prevent me from doing what I have done.' To gauge the strange and passionate vigour of these superstitions, we must remember that Vanens was in the Bastille, quite aware that these practices might bring him to the stake.

We shall see in the sequel the importance of Vanens when we recall the following lines found in the notes of Nicolas de la Reynie: 'To see La Chaboissière again about his reluctance to have written down in his statement, after hearing it read, that Vanens had been concerned in giving Madame de Montespan counsel which deserves that he should be drawn and quartered.'

_La Voisin_

To the portraits of Chasteuil the alchemist and of Vanens, we must add that of the most famous of the witches, Catherine Deshayes, known as La Voisin. It was of her that La Fontaine wrote:

'Une femme à Paris faisait la pythonisse.'

La Voisin stated to La Reynie: 'Some women asked if they would not soon become widows, because they wished to marry some one else; almost all asked this and came for no other reason. When those who come to have their hands read ask for anything else, they nevertheless always come to the point in time, and ask to be ridded of some one; and when I gave those who came to me for that purpose my usual answer, that those they wished to be rid of would die when it pleased God, they told me that I was not very clever.' Margot, La Voisin's servant, said that the whole world came there, adding: 'La Voisin is to-day dragging a great ruck down with her--a long chain of persons of all sorts and conditions.' The Parisians used to go in companies to the house of the fortune-teller: they were quite pleasure parties. The merry crew would overflow into the garden lawns surrounding the cottage at Villeneuve-sur-Gravois. This was the district, but sparsely inhabited, between the ramparts and the St. Denis quarter.

The sorceress was brought into the city drawing-rooms as nowadays fashionable singers are brought. 'At that time, La Voisin had as much money as she wanted. Every morning, before she rose, people were waiting for her, and she had visitors all the rest of the day: after that, in the evening, she kept open house, engaged fiddlers, and enjoyed herself thoroughly; this went on for several years.' This life had little resemblance, it will be seen, to that of her ancestress, the witch described by Michelet: 'You will find her in the most dismal places, isolated,--in houses of ill-fame and ruined huts and hovels. Where could she have lived except on wild heaths--the hapless wretch who was so hunted down, the accursed, proscribed, hated poisoner?'

La Voisin earned in a year as much as £2000 or even £4000 in English money; but her gains were spent in revelry. She entertained her lovers in princely style, for she would have thought it unworthy of her if they were not comfortable; and her lovers were many. We find in the first rank of them André Guillaume, the executioner of Paris, who beheaded Madame de Brinvilliers, and who, by a horrible coincidence, only just escaped executing La Voisin herself: among them also the Viscount de Cousserans, the Count de Labatie, Fauchet the architect, a wine merchant of the neighbourhood, Lesage the magician, the alchemist Blessis, and others.

We must add that Blessis and Lesage spent much money on her, ostensibly in connection with the philosopher's stone, for La Voisin had a sincere faith in alchemy. She subsidised great enterprises, and helped to establish manufactures, being much interested in scientific and industrial progress; but in regard to industrial undertakings she fell mainly into the hands of sharpers who swindled her out of her money.

However, La Voisin, proud of her trade as sorceress, which brought persons of the highest rank to bend before her in obsequious and suppliant attitudes, did not stick at any expense that seemed likely to augment her glory. She delivered her oracular sayings clothed in a robe and a cloak specially woven for her, for which she paid 15,000 livres (£3000 of English money). The queen herself had no finery more beautiful than this 'imperial robe,' which 'was the talk of all Paris.' The cloak was of crimson velvet studded with 205 two-headed eagles of fine gold, lined with costly fur; the skirt was of bottle-green velvet, edged with French point. Even her shoes were embroidered with golden two-headed eagles. The mere weaving of the eagles on the cloak cost 400 livres (£80 to-day). We possess the bills of the maker.

But under the glittering shows of wealth La Voisin had preserved most dissolute manners. She was constantly drunk. She indulged in fishwife's brawls with Lesage. Latour, who was her 'great author,' used to thrash her. She fought with Marie Bosse and tore her hair out. 'One day, Latour being with her on the ramparts, she got him to give her husband fifty blows with a stick, while she held Latour's hat.' On that occasion, Latour bit poor Monvoisin's nose. But on the other hand, the sorceress regularly attended the church of the Abbé de Saint-Amour, rector of the University of Paris, an austere Jansenist; and Madame de la Roche-Guyon stood god-mother to her daughter.

The husband whom La Voisin so brutally got beaten, appears to have been a decent man. In those days there was at Montmartre a chapel dedicated to St. Ursula, who enjoyed the power to 'improve' husbands. The procedure was to carry there, some Friday morning, a shirt of the wicked spouse. Our sorceress had the most implicit faith in the efficacy of this practice, and we must do her the justice to state that she always began by sending to Montmartre women who came to her with tales of their troubles. She availed herself of the remedy on her own account, and poor Monvoisin had to march to the place carrying his shirt under his arm. He was a husband for whose improvement St. Ursula does not appear to have been required to spend much effort.

Lesage, the witch's lover, advised her to get rid of Monvoisin. A sheep's heart was bought, 'to which Lesage did something,' and then it was buried in the garden behind the gate. Lo and behold, Monvoisin was seized with severe pain in the stomach. He cried out that if there was anybody who wished to do for him, he had better shoot him at once instead of letting him linger. La Voisin, struck with remorse, hastened to the Augustines to confess and obtain a general absolution; she took the sacrament, and on her return compelled Lesage to undo his wicked charms.

She related very simply and frankly to La Reynie the first steps of her career. Her husband, at that time, was doing nothing, but he had been a hawking jeweller, and then a shopkeeper on the Pont-Marie. He had lost his shop, and then, seeing her husband ruined, 'she had devoted herself to cultivating the powers that God had given her.' 'It was chiromancy and face-reading that I learnt at the age of nine. I have been persecuted for fourteen years: that is the work of the missionaries' (these were the members of a community established by St. Vincent de Paul, then very popular, who were actively occupied in converting sinners and removing scandals of all kinds). 'However,' she continued, 'I gave an account of my art to the vicars-general, the Holy See being vacant, and to several doctors of the Sorbonne to whom I had been sent, and they found nothing to object to.' Marie Bosse also spoke of the time when her friend went to the Sorbonne to argue on astrology with the professors.

Thus La Voisin set up as fortune-teller in order to restore order and comfort to her household. One of her friends, La Lepère, told her sometimes that she ought not to engage in such great crimes. 'You are mad!' cried the witch, 'the times are too bad. How am I to feed my family? I have six persons on my hands!' And in fact, until her arrest, La Voisin had been the constant support of her old mother, to whom she gave money every week.

La Voisin's claim that her art was founded on face-reading was quite genuine. She had made a profound study of physiognomy. We find innumerable references to this subject in the documents of her case, and also a 'Treatise on physiognomy, supported on six immovable columns: (1) sympathy between body and mind; (2) relations between rational and irrational animals; (3) the differences between the sexes; (4) national diversities; (5) physical temperaments; (6) diversities of age; not depending on a single sign, for men are often attacked by some defect which force of mind, aided by grace, can assuredly overcome.' When the Countess de Beaufort de Canillac came to consult the fortune-teller, 'the lady wishing to give me her hand without unmasking, I told her that I did not know physiognomies of velvet, whereupon the lady removed her mask.' La Voisin confessed that she read much more in the features than in the lines of the hand, 'it being no easy thing to conceal a passion or any considerable disturbing emotion.' She was not merely a physiognomist, but an expert psychologist, and that was how she gave a real foundation to her sorcery. We may cite the following incident among many others.

Marie Brissart, widow of a Parlement counsellor, tenderly loved and handsomely supported a captain of guards named Louis Denis de Rubentel, Marquis de Mondétour, who became lieutenant-general in 1688. He was a personage of whom Saint-Simon, a severe censor, speaks thus: 'He had been able to contemn basenesses, and to withdraw into his virtue, which was beyond his wealth.' Madame Brissart used to send him money when he was on service, after having equipped him from top to toe on his departure. It happened that the cavalier displayed some coldness towards his mistress, with the idea of getting her purse to open still more generously. The widow, seeing nothing of her captain, became alarmed, and hastened to La Voisin. She began her incantations, with the assistance of Lesage. The magician walked up and down the garden with a wand, with which he struck the earth, repeating the words, _Per Deum sanctum, per Deum vivum!_ Then he said: 'Louis Denis de Rubentel, I conjure thee in the name of the Almighty to go find Marie Miron (Madame Brissart's maiden name): she to possess thee wholly, body, soul, and spirit, and thou to love none but her!' On another occasion, he put into a little ball of wax a paper on which the names of Rubentel and Madame Brissart were written, and in the presence of the latter threw the ball into the fire, where it burst with a loud noise. These fine charms were still without result, when one morning La Voisin, with the intuition of a clairvoyant, said to her weeping client: 'You write every day and send your maid to Rubentel, but he pays no attention to you; it is mad conduct to write and send every day'; and the lady having ceased to write and send, Monsieur de Rubentel, who in turn began to be afraid lest so precious a fount should dry up, returned to her 'without anything else having been done; yet the lady, believing that La Voisin had done some extraordinary thing, gave her twelve pistoles.'

The witch heard all sorts of confessions. There were wonderful dreams of adoring affection told her by lovers of twenty years, who came to her red with emotion, or wrote thrilling letters in order to bring their torment to an end, begging her to soften the hard hearts of their mistresses, or to bend the opposition of a cruel father. Or it was the fierce carnal love of mature women obstinately clinging to the lovers who were neglecting them for fresher girls. There were also the passions of ambitious women, greedy for money and honours, which bring us to the horrors of the 'black mass.'

La Voisin was assisted in these monstrous rites by a priest 'squint-eyed and old,' with bloated face, and prominent blue veins forming a network on his cheeks--the terrible Abbé Guibourg. Formerly chaplain to the Count de Montgommery, he was at this time sacristan of St. Marcel, at St. Denis. He used to say mass, according to the proper rites, wearing the alb, stole, and maniple. 'The women on whose bodies mass was said were laid stark naked, without even their chemise, upon a table which served as altar; their arms were stretched out, and they held a taper in each hand.' Sometimes they did not actually undress themselves, 'but only tucked up their garments as high as the throat.' The chalice was placed on the bare belly. At the moment of the _offertoire_, a child had its throat cut. Guibourg usually stuck a long needle into its neck. The blood of the expiring victim was poured into the chalice, and mixed with the blood of bats and other materials obtained by filthy means. Flour was added to solidify the mess, which was thus made to resemble the Host, to be consecrated at the moment when, in the sacrifice of the mass, transubstantiation takes place. The scene is reconstructed by La Reynie according to the testimony of the accused.

Black masses were not the only sorceries whose rites required the sacrifice of children. La Voisin and her fellow-witches perpetrated a terrible slaughter of them. Children deserted by their unmarried mothers, others bought from poor women, did not suffice: several sorceresses were convicted of having killed their own children for these atrocious proceedings. Here, for instance, is a horrible detail: the daughter of La Voisin, on the very eve of her trouble, not trusting her mother, fled the house, and only returned after placing her infant in safety. The witches ran off with children in the streets. La Reynie wrote to Louvois: 'Remember the great disturbance in Paris in 1676, when there were seditious gatherings and mobs and runnings to and fro in several parts of the city, through the rumour that people carried off children to cut their throats, though no one then understood what the cause of the rumour could be. The mob, however, proceeded to various excesses against the women suspected of being child-stealers. The king ordered an inquiry. Proceedings were taken (against those who rose against the witches), and a woman who was guilty of violence was condemned to death, but obtained a special pardon.'

La Voisin, like all the sorceresses, practised medicine. Among her papers were found recipes for the cure of pimples, a remedy for headache, the prescription for 'a quintessence of hellebore which kept the Dean of Westminster alive for 166 years.' She was a midwife, and especially a procurer of abortion. 'Above the room (where she gave consultations) there was a sort of loft in which she procured abortions, and behind the room there was a recess with a stove, in which were found the charred remains of small human bones.' Little children were burned in this stove. One day, in an effusive moment, La Voisin confessed that 'she had burnt in the stove, or buried in the garden, the bodies of more than 2500 children prematurely born.' Here again we come upon surprising particulars. The witch was very insistent that children thus brought into the world should be baptized before death. One evening La Lepère, a midwife friend of La Voisin, happened to be in the famous room with the witch's husband. La Voisin, who was in the loft, came down suddenly in joyous haste and with radiant countenance, crying: 'What luck! the child has been dipped!'

Such was the strange and horrible creature--the last of the great sorceresses who haunted the imagination of Michelet--the extraordinary woman whose crimes sent a shudder through the man who had heard the confessions of the most redoubtable criminals of his time--Nicolas de la Reynie.

We have a portrait of La Voisin by Antoine Coypel. She is represented on the way to execution in the linen shift of condemned criminals. Contemporaries depict her as a small stoutish woman, rather pretty, owing to her eyes, which were extraordinarily bright and piercing. The artist has given her a froglike expression, but no doubt he sketched her under the influence of a preconceived idea. Madame de Sévigné, who had a singular taste for this sort of spectacle, saw her mount to the stake: 'La Voisin,' she wrote, 'very prettily surrendered her soul to the devil.' The confessor of the sorceress has given his testimony to her edifying end: 'I am loaded with so many crimes,' she said with simple and profound emotion, 'that I could not wish God to work a miracle to snatch me from the flames, because I cannot suffer too much for the sins I have committed.'

_The Magician Lesage_

La Voisin's principal coadjutor was the magician Lesage. He was one by himself in this world of sorceresses, alchemists, and magicians. A sceptic among believers, he duped the women with whom he worked as well as the fashionable ladies who came to avail themselves of his art.

Originally from Venoix near Caen, his real name was Adam Coeuret. His portrait is sketched by La Vigoureux: 'he wore a ruddy wig, was ill formed, clothed as a rule in grey, with a cloak of homespun.' He was a wool merchant. Though he had a wife in Lower Normandy, he promised La Voisin that he would marry her if she became a widow. The first alias he chose was Duboisson. In 1667 he was arrested, condemned to the galleys for dealings with the devil, and liberated in 1672 through the kind offices of La Voisin. The galley in which he rowed was lying in sight of the port of Genoa when the pardon reached him.

Set at liberty, Coeuret returned to Paris, where he renewed his relations with the witches.

His whole art consisted in a remarkable talent for jugglery, by which he deceived the witches themselves, persuading them that he possessed 'all the science of the cabala.' They adopted him as partner in their lucrative operations. The reports of the examination of La Voisin give curious information on this head. 'Lesage took a live pigeon in the Vale of Misery (on the quay of La Mégisserie, where poultry was sold) and burnt it in a warming-pan. Having then sifted its ashes, he put them in his room. It was the beginning of Lent, during which he used to recite the Passion of our Lord daily, with his feet in water, though it was freezing hard. Then he put a white cloth on the table, lit two tapers, and sent for three crystal glasses, with which having performed his "mystery," which was Greek to La Voisin, he shut them up in a cupboard with a twig of laurel, and then, though he retained the key, he asked her for the three glasses and the laurel twig which he had locked in the cupboard. They were not found there; and then he said that he would give her nothing else to keep, and having sent her into the garden, she found them all three in a row in the summer-house. And when she asked him how he did that, Lesage said that he was one of the apostles and of the company of the Sibyls.'

At other times Lesage celebrated a sort of mass, got up as a priest. At the moment of the offertory he would break two pieces of ordinary bread, and after having made La Voisin and her husband kneel down, he gave them each a piece of bread 'just as if they were at communion, and then made them drink some holy water which, as he said, he had turned into wine, and it was a liquid of an extremely pleasant taste.' 'A sergeant having come to La Voisin's house to distrain on her at the instance of an upholsterer named Lenoir, La Voisin sent for Lesage, told him that she was ruined, and that there was something in the cupboard which must be taken away, namely, a consecrated wafer; and at the same time Lesage sent away the Marquise de Lusignan, who happened to be in the house, and told her to go home, and when she got there to put a white napkin on her bed, for something he was going to send her. And in fact the wafer was found by the marquise at her own house, without any one seeing who had taken it there.'

The pretended sorceries of Lesage thus consisted simply of clever conjuring tricks. They sufficed to amaze his clients. He made them write, for instance, requests to the devil in notes which he then pretended to throw in the fire, enclosed in balls of wax; and some days after he gave them back to them, saying that the devil, who had received them through the flames, had returned them.

Lesage was arrested for the second time on March 17, 1679, and we shall see the importance of the statements he made to the magistrates.

_The 'Chambre Ardente'_

The consternation of Louis XIV, his ministers, and the lieutenant of police at the discovery of such crimes may be imagined. The terror was all the intenser because chemists and able physicians were then powerless to discover traces of poison in a corpse. The matter was intrusted to a special commission, in the hope that by a more expeditious and energetic procedure than that of the ordinary courts, it would succeed in cutting the evil at the root. This was the famous Chambre Ardente.

The president was Louis Boucherat, Count de Compans--an amiable man, says Madame de Sévigné, and of much good sense. Later, he became Chancellor of France. Louis Bazin, Lord of Bezons, nominated to act as judge-advocate along with La Reynie, was a member of the Academy. The office of clerk was filled by Sagot, La Reynie's confidential secretary and ordinary clerk of the Châtelet. 'The Commission,' writes Ravaisson, 'was composed of the élite of the councillors of state, and all these magistrates have left a high reputation.' The court was called the Chambre Ardente, because in former days tribunals specially constituted to deal with great crimes sat in a chamber hung with black and lit by torches and candles.

The court met for the first time on April 10, 1679, and decided to keep its proceedings secret, so as to withhold details of these practices from the knowledge of the public. The magistrates themselves had no doubt of the efficacy of these dealings with the devil, nor of the formidable composition of the poisons.

The method of procedure was as follows:--

The individuals regarded as suspicious by La Reynie, the examining magistrate, were arrested by royal warrant, that is, by a _lettre de cachet_, which took the place of the modern magistrate's warrant. The first depositions were submitted to the attorney-general, and it was only on his requisition that the officials proceeded to the confrontation of the prisoners, after which the commissaries submitted a detailed report to the court. The attorney presented to them his general conclusions, and the court decided whether the accused person should be 'recommended,' that is, remain a prisoner in virtue of a warrant issued by them. In that case the investigation followed its course. When this was ended, all the documents concerning the accused were read to the judges, the king's attorney delivered his address in favour of acquittal or condemnation, the accused was heard for the last time, and the court pronounced judgment, which was without appeal.

The Chambre Ardente sat in the hall of the Arsenal. From April 10, 1679, the day of its first meeting, to July 21, 1682, when it closed its doors, it held 210 sittings, after having been suspended, for reasons that will be explained later, from October 1, 1680, to May 19, 1681.