celebrated crimes 70

celebrated crimes 70

He started accordingly for Liege, escorted by several archers, and, fortified by a letter from the king addressed to the Sixty of that town, wherein Louis xiv demanded the guilty woman to be given up for punishment. After examining the letter, which Desgrais had taken pains to procure, the council authorised the extradition of the marquise. This was much, but it was not all. The marquise, as we know, had taken refuge in a convent, where Desgrais dared not arrest her by force, for two reasons: first, because she might get information beforehand, and hide herself in one of the cloister retreats whose secret is known only to the superior; secondly, because Liege was so religious a town that the event would produce a great sensation: the act might be looked upon as a sacrilege, and might bring about a popular rising, during which the marquise might possibly contrive to escape. So Desgrais paid a visit to his wardrobe, and feeling that an abbe’s dress would best free him from suspicion, he appeared at the doors of the convent in the guise of a fellow-countryman just returned from Rome, unwilling to pass through Liege without presenting his compliments to the lovely and unfortunate marquise. Desgrais had just the manner of the younger son of a great house: he was as flattering as a courtier, as enterprising as a musketeer. In this first visit he made himself attractive by his wit and his audacity, so much so that more easily than he had dared to hope, he got leave to pay a second call. The second visit was not long delayed: Desgrais presented himself the very next day. Such eagerness was flattering to the marquise, so Desgrais was received even better than the night before. She, a woman of rank and fashion, for more than a year had been robbed of all intercourse with people of a certain set, so with Desgrais the marquise resumed her Parisian manner. Unhappily the charming abbe was to leave Liege in a few days; and on that account he became all the more pressing, and a third visit, to take place next day, was formally arranged. Desgrais was punctual: the marquise was impatiently waiting him; but by a conjunction of circumstances that Desgrais had no doubt arranged beforehand, the amorous meeting was disturbed two or three times just as they were getting more intimate and least wanting to be observed. Desgrais complained of these tiresome checks; besides, the marquise and he too would be compromised: he owed concealment to his cloth: He begged her to grant him a rendezvous outside the town, in some deserted walk, where there would be no fear of their being recognised or followed: the marquise hesitated no longer than would serve to put a price on the favour she was granting, and the rendezvous was fixed for the same evening. The evening came: both waited with the same impatience, but with very different hopes. The marquise found Desgrais at the appointed spot: he gave her his arm then holding her hand in his own, he gave a sign, the archers appeared, the lover threw off his mask, Desgrais was confessed, and the marquise was his prisoner. Desgrais left her in the hands of his men, and hastily made his way to the convent. Then, and not before, he produced his order from the Sixty, by means of which he opened the marquise’s room. Under her bed he found a box, which he seized and sealed; then he went back to her, and gave the order to start. When the marquise saw the box in the hands of Desgrais, she at first appeared stunned; quickly recovering, she claimed a paper inside it which contained her confession. Desgrais refused, and as he turned round for the carriage to come forward, she tried to choke herself by swallowing a pin. One of the archers, called Claude, Rolla, perceiving her intention, contrived to get the pin out of her mouth. After this, Desgrais commanded that she should be doubly watched. They stopped for supper. An archer called Antoine Barbier was present at the meal, and watched so that no knife or fork should be put on the table, or any instrument with which she could wound or kill herself. The marquise, as she put her glass to her mouth as though to drink, broke a little bit off with her teeth; but the archer saw it in time, and forced her to put it out on her plate. Then she promised him, if he would save her, that she would make his fortune. He asked what he would have to do for that. She proposed that he should cut Desgrais’ throat; but he refused, saying that he was at her service in any other way. So she asked him for pen and paper, and wrote this letter: "DEAR THERIA,—I am in the hands of Desgrais, who is taking me by road from Liege to Paris. Come quickly and save me." Antoine Barbier took the letter, promising to deliver it at the right address; but he gave it to Desgrais instead. The next day, finding that this letter had not been pressing enough, she wrote him another, saying that the escort was only eight men, who could be easily overcome by four or five determined assailants, and she counted on him to strike this bald stroke. But, uneasy when she got no answer and no result from her letters, she despatched a third missive to Theria. In this she implored him by his own salvation, if he were not strong enough to attack her escort and save her, at least to kill two of the four horses by which she was conveyed, and to profit by the moment of confusion to seize the chest and throw it into the fire; otherwise, she declared, she was lost. Though Theria received none of these letters, which were one by one handed over by Barbier to Desgrais, he all the same did go to Maestricht, where the marquise was to pass, of his own accord. There he tried to bribe the archers, offering much as 10,000 livres, but they were incorruptible. At Rocroy the cortege met M. Palluau, the councillor, whom the Parliament had sent after the prisoner, that he might put questions to her at a time when she least expected them, and so would not have prepared her answers. Desgrais told him all that had passed, and specially called his attention to the famous box, the object of so much anxiety and so many eager instructions. M. de Palluau opened it, and found among other things a paper headed "My Confession." This confession was a proof that the guilty feel great need of discovering their crimes either to mankind or to a merciful God. Sainte-Croix, we know, had made a confession that was burnt, and here was the marquise equally imprudent. The confession contained seven articles, and began thus, "I confess to God, and to you, my father," and was a complete avowal, of all the crimes she had committed. In the first article she accused herself of incendiarism; In the second, of having ceased to be a virgin at seven years of age; In the third of having poisoned her father; In the fourth, of having poisoned her two brothers; In the fifth, that she had tried to poison her sister, a Carmelite nun. The two other articles were concerned with the description of strange and unnatural sins. In this woman there was something of Locusta and something of Messalina as well: antiquity could go no further.   M. de Palluau, fortified by his knowledge of this important document,      began his examination forthwith. We give it verbatim, rejoicing      that we may substitute an official report for our own narrative. Asked why she fled to Liege, she replied that she left France on account of some business with her sister-in-law. Asked if she had any knowledge of the papers found in the box, she replied that in the box there were several family papers, and among them a general confession which she desired to make; when she wrote it, however, her mind was disordered; she knew not what she had said or done, being distraught at the time, in a foreign country, deserted by her relatives, forced to borrow every penny. Asked as to the first article, what house it was she had burnt, she replied that she had not burnt anything, but when she wrote that she was out of her senses. Asked about the six other articles she replied that she had no recollection of them. Asked if she had not poisoned her father and brothers, she replied that she knew nothing at all about it. Asked if it were not Lachaussee who poisoned her brothers, she replied that she knew nothing about it. Asked if she did not know that her sister could not live long, having been poisoned, she said that she expected her sister to die, because she suffered in the same way as her brothers; that she had lost all memory of the time when she wrote this confession; admitted that she left France by the advice of her relations. Asked why her relations had advised her thus, she replied that it was in connection with her brothers’ affairs; admitted seeing Sainte-Croix since his release from the Bastille. Asked if Sainte-Croix had not persuaded her to get rid of her father, she replied that she could not remember; neither did she remember if Sainte-Croix had given her powders or other drugs, nor if Sainte-Croix had told her he knew how to make her rich. Eight letters having been produced, asked to whom she had written them, she replied that she did not remember. Asked why she had promised to pay 30,000 livres to Sainte-Croix, she replied that she intended to entrust this sum to his care, so that she might make use of it when she wanted it, believing him to be her friend; she had not wished this to be known, by reason of her creditors; that she had an acknowledgment from Sainte-Croix, but had lost it in her travels; that her husband knew nothing about it. Asked if the promise was made before or after the death of her brothers, she replied that she could not remember, and it made no difference. Asked if she knew an apothecary called Glazer, she replied that she had consulted him three times about inflammation. Asked why she wrote to Theria to get hold of the box, she replied that she did not understand. Asked why, in writing to Theria, she had said she was lost unless he got hold of the box, she replied that she could not remember. Asked if she had seen during the journey with her father the first symptoms of his malady, she replied that she had not noticed that her father was ill on the journey, either going or coming back in 1666. Asked if she had not done business with Penautier, she replied that Penautier owed her 30,000 livres. Asked how this was, she replied that she and her husband had lent Penautier 10,000 crowns, that he had paid it back, and since then they had had no dealings with him. The marquise took refuge, we see, in a complete system of denial: arrived in Paris, and confined in the Conciergerie, she did the same; but soon other terrible charges were added, which still further overwhelmed her. The sergeant Cluet deposed: that, observing a lackey to M. d’Aubray, the councillor, to be the man Lachaussee, whom he had seen in the service of Sainte-Croix, he said to the marquise that if her brother knew that Lachaussee had been with Sainte-Croix he would not like it, but that Madame de Brinvilliers exclaimed, "Dear me, don’t tell my brothers; they would give him a thrashing, no doubt, and he may just as well get his wages as any body else." He said nothing to the d’Aubrays, though he saw Lachaussee paying daily visits to Sainte-Croix and to the marquise, who was worrying Sainte-Croix to let her have her box, and wanted her bill for two or three thousand pistoles. Other wise she would have had him assassinated. She often said that she was very anxious that no one should see the contents of the box; that it was a very important matter, but only concerned herself. After the box was opened, the witness added, he had told the marquise, that the commissary Picard said to Lachaussee that there were strange things in it; but the lady blushed, and changed the subject. He asked her if she were not an accomplice. She said, "What! I?" but then muttered to herself: "Lachaussee ought to be sent off to Picardy." The witness repeated that she had been after Sainte-Croix along time about the box, and if she had got it she would have had his throat cut. The witness further said that when he told Briancourt that Lachaussee was taken and would doubtless confess all, Briancourt, speaking of the marquise, remarked, "She is a lost woman." That d’Aubray’s daughter had called Briancourt a rogue, but Briancourt had replied that she little knew what obligations she was under to him; that they had wanted to poison both her and the lieutenant’s widow, and he alone had hindered it. He had heard from Briancourt that the marquise had often said that there are means to get rid of people one dislikes, and they can easily be put an end to in a bowl of soup. The girl Edme Huet, a woman of Brescia, deposed that Sainte-Croix went to see the marquise every day, and that in a box belonging to that lady she had seen two little packets containing sublimate in powder and in paste: she recognised these, because she was an apothecary’s daughter. She added that one day Madame de Brinvilliers, after a dinner party, in a merry mood, said, showing her a little box, "Here is vengeance on one’s enemies: this box is small, but holds plenty of successsions!" That she gave back the box into her hands, but soon changing from her sprightly mood, she cried, "Good heavens, what have I said? Tell nobody." That Lambert, clerk at the palace, told her he had brought the packets to Madame from Sainte-Croix; that Lachaussee often went to see her; and that she herself, not being paid ten pistoles which the marquise owed her, went to complain to Sainte-Croix, threatening to tell the lieutenant what she had seen; and accordingly the ten pistoles were paid; further, that the marquise and Sainte-Croix always kept poison about them, to make use of, in case of being arrested. Laurent Perrette, living with Glazer, said that he had often seen a lady call on his mistress with Sainte-Croix; that the footman told him she was the Marquise de Brinvilliers; that he would wager his head on it that they came to Glazer’s to make poison; that when they came they used to leave their carriage at the Foire Saint-Germain. Marie de Villeray, maid to the marquise, deposed that after the death of M. d’Aubray the councillor, Lachaussee came to see the lady and spoke with her in private; that Briancourt said she had caused the death of a worthy men; that Briancourt every day took some electuary for fear of being poisoned, and it was no doubt due to this precaution that he was still alive; but he feared he would be stabbed, because she had told him the secret about the poisoning; that d’Aubray’s daughter had to be warned; and that there was a similar design against the tutor of M. de Brinvillier’s children. Marie de Villeray added that two days after the death of the councillor, when Lachaussee was in Madame’s bedroom, Couste, the late lieutenant’s secretary, was announced, and Lachaussee had to be hidden in the alcove by the bed. Lachaussee brought the marquise a letter from Sainte-Croix. Francois Desgrais, officer, deposed that when he was given the king’s orders he arrested the marquise at Liege; that he found under her bed a box which he sealed; that the lady had demanded a paper which was in it, containing her confession, but he refused it; that on the road to Paris the marquise had told him that she believed it was Glazer who made the poisons for Sainte-Croix; that Sainte-Croix, who had made a rendezvous with her one day at the cross Saint-Honore, there showed her four little bottles, saying, "See what Glazer has sent me." She asked him for one, but Sainte-Croix said he would rather die than give it up. He added that the archer Antoine Barbier had given him three letters written by the marquise to Theria; that in the first she had told him to come at once and snatch her from the hands of the soldiers; that in the second she said that the escort was only composed of eight persons, who could he worsted by five men; that in the third she said that if he could not save her from the men who were taking her away, he should at least approach the commissary, and killing his valet’s horse and two other horses in his carriage, then take the box, and burn it; otherwise she was lost. Laviolette, an archer, deposed that on the evening of the arrest, the marquise had a long pin and tried to put it in her mouth; that he stopped her, and told her that she was very wicked; that he perceived that people said the truth and that she had poisoned all her family; to which she replied, that if she had, it was only through following bad advice, and that one could not always be good. Antoine Barbier, an archer, said that the marquise at table took up a glass as though to drink, and tried to swallow a piece of it; that he prevented this, and she promised to make his fortune if only he would save her; that she wrote several letters to Theria; that during the whole journey she tried all she could to swallow pins, bits of glass, and earth; that she had proposed that he should cut Desgrais’ throat, and kill the commissary’s valet; that she had bidden him get the box and burn it, and bring a lighted torch to burn everything; that she had written to Penautier from the Conciergerie; that she gave him, the letter, and he pretended to deliver it. Finally, Francoise Roussel deposed that she had been in the service of the marquise, and the lady had one day given her some preserved gooseberries; that she had eaten some on the point of her knife, and at once felt ill. She also gave her a slice of mutton, rather wet, which she ate, afterwards suffering great pain in the stomach, feeling as though she had been pricked in the heart, and for three years had felt the same, believing herself poisoned. It was difficult to continue a system of absolute denial in face of proofs like these. The marquise persisted, all the same, that she was in no way guilty; and Maitre Nivelle, one of the best lawyers of the period, consented to defend her cause. He combated one charge after another, in a remarkably clever way, owning to the adulterous connection of the marquise with Sainte-Croix, but denying her participation in the murders of the d’Aubrays, father and sons: these he ascribed entirely to the vengeance desired by Sainte-Croix. As to the confession, the strongest and, he maintained, the only evidence against Madame de Brinvilliers, he attacked its validity by bringing forward certain similar cases, where the evidence supplied by the accused against themselves had not been admitted by reason of the legal action: ’Non auditur perire volens’. He cited three instances, and as they are themselves interesting, we copy them verbatim from his notes. FIRST CASE Dominicus Soto, a very famous canonist and theologian, confessor to Charles V, present at the first meetings of the Council of Trent under Paul III, propounds a question about a man who had lost a paper on which he had written down his sins. It happened that this paper fell into the hands of an ecclesiastical judge, who wished to put in information against the writer on the strength of this document. Now this judge was justly punished by his superior, because confession is so sacred that even that which is destined to constitute the confession should be wrapped in eternal silence. In accordance with this precedent, the following judgment, reported in the ’Traite des Confesseurs’, was given by Roderic Acugno. A Catalonian, native of Barcelona, who was condemned to death for homicide and owned his guilt, refused to confess when the hour of punishment arrived. However strongly pressed, he resisted, and so violently, giving no reason, that all were persuaded that his mind was unhinged by the fear of death. Saint-Thomas of Villeneuve, Archbishop of Valencia, heard of his obstinacy. Valencia was the place where his sentence was given. The worthy prelate was so charitable as to try to persuade the criminal to make his confession, so as not to lose his soul as well as his body. Great was his surprise, when he asked the reason of the refusal, to hear the doomed man declare that he hated confessors, because he had been condemned through the treachery of his own priest, who was the only person who knew about the murder. In confession he had admitted his crime and said where the body was buried, and all about it; his confessor had revealed it all, and he could not deny it, and so he had been condemned. He had only just learned, what he did not know at the time he confessed, that his confessor was the brother of the man he had killed, and that the desire for vengeance had prompted the bad priest to betray his confession. Saint-Thomas, hearing this, thought that this incident was of more importance than the trial, which concerned the life of only one person, whereas the honour of religion was at stake, with consequences infinitely more important. He felt he must verify this statement, and summoned the confessor. When he had admitted the breach of faith, the judges were obliged to revoke their sentence and pardon the criminal, much to the gratification of the public mind. The confessor was adjudged a very severe penance, which Saint-Thomas modified because of his prompt avowal of his fault, and still more because he had given an opportunity for the public exhibition of that reverence which judges themselves are bound to pay to confessions. SECOND CASE In 1579 an innkeeper at Toulouse killed with his own hand, unknown to the inmates of his house, a stranger who had come to lodge with him, and buried him secretly in the cellar. The wretch then suffered from remorse, and confessed the crime with all its circumstances, telling his confessor where the body was buried. The relations of the dead man, after making all possible search to get news of him, at last proclaimed through the town a large reward to be given to anyone who would discover what had happened to him. The confessor, tempted by this bait, secretly gave word that they had only to search in the innkeeper’s cellar and they would find the corpse. And they found it in the place indicated. The innkeeper was thrown into prison, was tortured, and confessed his crime. But afterwards he always maintained that his confessor was the only person who could have betrayed him. Then the Parliament, indignant with such means of finding out the truth, declared him innocent, failing other proof than what came through his confessor. The confessor was himself condemned to be hanged, and his body was burnt. So fully did the tribunal in its wisdom recognise the importance of securing the sanctity of a sacrament that is indispensable to salvation. THIRD CASE An Armenian woman had inspired a violent passion in a young Turkish gentleman, but her prudence was long an obstacle to her lover’s desires. At last he went beyond all bounds, and threatened to kill both her and her husband if she refused to gratify him. Frightened by this threat, which she knew too well he would carry out, she feigned consent, and gave the Turk a rendezvous at her house at an hour when she said her husband would be absent; but by arrangement the husband arrived, and although the Turk was armed with a sabre and a pair of pistols, it so befell that they were fortunate enough to kill their enemy, whom they buried under their dwelling unknown to all the world. But some days after the event they went to confess to a priest of their nation, and revealed every detail of the tragic story. This unworthy minister of the Lord supposed that in a Mahommedan country, where the laws of the priesthood and the functions of a confessor are either unknown or disapproved, no examination would be made into the source of his information, and that his evidence would have the same weight as any other accuser’s. So he resolved to make a profit and gratify his own avarice. Several times he visited the husband and wife, always borrowing considerable sums, and threatening to reveal their crime if they refused him. The first few times the poor creatures gave in to his exactions; but the moment came at last when, robbed of all their fortune, they were obliged to refuse the sum he demanded. Faithful to his threat, the priest, with a view to more reward, at once denounced them to the dead man’s father. He, who had adored his son, went to the vizier, told him he had identified the murderers through their confessor, and asked for justice. But this denunciation had by no means the desired effect. The vizier, on the contrary, felt deep pity for the wretched Armenians, and indignation against the priest who had betrayed them. He put the accuser into a room which adjoined the court, and sent for the Armenian bishop to ask what confession really was, and what punishment was deserved by a priest who betrayed it, and what was the fate of those whose crimes were made known in this fashion. The bishop replied that the secrets of confession are inviolable, that Christians burn the priest who reveals them, and absolve those whom he accuses, because the avowal made by the guilty to the priest is proscribed by the Christian religion, on pain of eternal damnation. The vizier, satisfied with the answer, took the bishop into another room, and summoned the accused to declare all the circumstances: the poor wretches, half dead, fell at the vizier’s feet. The woman spoke, explaining that the necessity of defending life and honour had driven them to take up arms to kill their enemy. She added that God alone had witnessed their crime, and it would still be unknown had not the law of the same God compelled them to confide it to the ear of one of His ministers for their forgiveness. Now the priest’s insatiable avarice had ruined them first and then denounced them. The vizier made them go into a third room, and ordered the treacherous priest to be confronted with the bishop, making him again rehearse the penalties incurred by those who betray confessions. Then, applying this to the guilty priest, he condemned him to be burnt alive in a public place;—in anticipation, said he, of burning in hell, where he would assuredly receive the punishment of his infidelity and crimes. The sentence was executed without delay. In spite of the effect which the advocate intended to produce by these three cases, either the judges rejected them, or perhaps they thought the other evidence without the confession was enough, and it was soon clear to everyone, by the way the trial went forward, that the marquise would be condemned. Indeed, before sentence was pronounced, on the morning of July 16th, 1676, she saw M. Pirot, doctor of the Sorbonne, come into her prison, sent by the chief president. This worthy magistrate, foreseeing the issue, and feeling that one so guilty should not be left till the last moment, had sent the good priest. The latter, although he had objected that the Conciergerie had its own two chaplains, and added that he was too feeble to undertake such a task, being unable even to see another man bled without feeling ill, accepted the painful mission, the president having so strongly urged it, on the ground that in this case he needed a man who could be entirely trusted. The president, in fact, declared that, accustomed as he was to dealing with criminals, the strength of the marquise amazed him. The day before he summoned M. Pirot, he had worked at the trial from morning to night, and for thirteen hours the accused had been confronted with Briancourt, one of the chief witnesses against her. On that very day, there had been five hours more, and she had borne it all, showing as much respect towards her judges as haughtiness towards the witness, reproaching him as a miserable valet, given to drink, and protesting that as he had been dismissed for his misdemeanours, his testimony against her ought to go for nothing. So the chief president felt no hope of breaking her inflexible spirit, except by the agency of a minister of religion; for it was not enough to put her to death, the poisons must perish with her, or else society would gain nothing. The doctor Pirot came to the marquise with a letter from her sister, who, as we know, was a nun bearing the name of Sister Marie at the convent Saint-Jacques. Her letter exhorted the marquise, in the most touching and affectionate terms, to place her confidence in the good priest, and look upon him not only as a helper but as a friend. When M. Pirot came before the marquise, she had just left the dock, where she had been for three hours without confessing anything, or seeming in the least touched by what the president said, though he, after acting the part of judge, addressed her simply as a Christian, and showing her what her deplorable position was, appearing now for the last time before men, and destined so soon to appear before God, spoke to her such moving words that he broke down himself, and the oldest and most obdurate judges present wept when they heard him. When the marquise perceived the doctor, suspecting that her trial was leading her to death, she approached him, saying: "You have come, sir, because——" But Father Chavigny, who was with M. Pirot; interrupted her, saying: "Madame, we will begin with a prayer." They all fell on their knees invoking the Holy Spirit; then the marquise asked them to add a prayer to the Virgin, and, this prayer finished, she went up to the doctor, and, beginning afresh, said: "Sir, no doubt the president has sent you to give me consolation: with you I am to pass the little life I have left. I have long been eager to see you." "Madame," the doctor replied, "I come to render you any spiritual office that I can; I only wish it were on another occasion." "We must have resolution, sir," said she, smiling, "for all things." Then turning to Father Chavigny, she said: "My father, I am very grateful to you for bringing the doctor here, and for all the other visits you have been willing to pay me. Pray to God for me, I entreat you; henceforth I shall speak with no one but the doctor, for with him I must speak of things that can only be discussed tete-a-tete. Farewell, then, my father; God will reward you for the attention you have been willing to bestow upon me." With these words the father retired, leaving the marquise alone with the doctor and the two men and one woman always in attendance on her. They were in a large room in the Montgomery tower extending, throughout its whole length. There was at the end of the room a bed with grey curtains for the lady, and a folding-bed for the custodian. It is said to have been the same room where the poet Theophile was once shut up, and near the door there were still verses in his well-known style written by his hand. As soon as the two men and the woman saw for what the doctor had come, they retired to the end of the room, leaving the marquise free to ask for and receive the consolations brought her by the man of God. Then the two sat at a table side by side. The marquise thought she was already condemned, and began to speak on that assumption; but the doctor told her that sentence was not yet given, and he did not know precisely when it would be, still less what it would be; but at these words the marquise interrupted him. "Sir," she said, "I am not troubled about the future. If my sentence is not given yet, it soon will be. I expect the news this morning, and I know it will be death: the only grace I look for from the president is a delay between the sentence and its execution; for if I were executed to-day I should have very little time to prepare, and I feel I have need for more." The doctor did not expect such words, so he was overjoyed to learn what she felt. In addition to what the president had said, he had heard from Father Chavigny that he had told her the Sunday before that it was very unlikely she would escape death, and indeed, so far as one could judge by reports in the town, it was a foregone conclusion. When he said so, at first she had appeared stunned, and said with an air of great terror, "Father, must I die?" And when he tried to speak words of consolation, she had risen and shaken her head, proudly replying— "No, no, father; there is no need to encourage me. I will play my part, and that at once: I shall know how to die like a woman of spirit." Then the father had told her that we cannot prepare for death so quickly and so easily; and that we have to be in readiness for a long time, not to be taken by surprise; and she had replied that she needed but a quarter of an hour to confess in, and one moment to die. So the doctor was very glad to find that between Sunday and Thursday her feelings had changed so much. "Yes," said she, "the more I reflect the more I feel that one day would not be enough to prepare myself for God’s tribunal, to be judged by Him after men have judged me." "Madame," replied the doctor, "I do not know what or when your sentence will be; but should it be death, and given to-day, I may venture to promise you that it will not be carried out before to-morrow. But although death is as yet uncertain, I think it well that you should be prepared for any event." "Oh, my death is quite certain," said she, "and I must not give way to useless hopes. I must repose in you the great secrets of my whole life; but, father, before this opening of my heart, let me hear from your lips the opinion you have formed of me, and what you think in my present state I ought to do." "You perceive my plan," said the doctor, "and you anticipate what I was about to say. Before entering into the secrets of your conscience, before opening the discussion of your affairs with God, I am ready, madame, to give you certain definite rules. I do not yet know whether you are guilty at all, and I suspend my judgment as to all the crimes you are accused of, since of them I can learn nothing except through your confession. Thus it is my duty still to doubt your guilt. But I cannot be ignorant of what you are accused of: this is a public matter, and has reached my ears; for, as you may imagine, madame, your affairs have made a great stir, and there are few people who know nothing about them." "Yes," she said, smiling, "I know there has been a great deal of talk, and I am in every man’s mouth." "Then," replied the doctor, "the crime you are accused of is poisoning. If you are guilty, as is believed, you cannot hope that God will pardon you unless you make known to your judges what the poison is, what is its composition and what its antidote, also the names of your accomplices. Madame, we must lay hands on all these evil-doers without exception; for if you spared them, they would be able to make use of your poison, and you would then be guilty of all the murders committed by them after your death, because you did not give them over to the judges during your life; thus one might say you survive yourself, for your crime survives you. You know, madame, that a sin in the moment of death is never pardoned, and that to get remission for your crimes, if crimes you have, they must die when you die: for if you slay them not, be very sure they will slay you." "Yes, I am sure of that," replied the marquise, after a moment of silent thought; "and though I will not admit that I am guilty, I promise, if I am guilty, to weigh your words. But one question, sir, and pray take heed that an answer is necessary. Is there not crime in this world that is beyond pardon? Are not some people guilty of sins so terrible and so numerous that the Church dares not pardon them, and if God, in His justice, takes account of them, He cannot for all His mercy pardon them? See, I begin with this question, because, if I am to have no hope, it is needless for me to confess." "I wish to think, madame," replied the doctor, in spite of himself half frightened at the marquise, "that this your first question is only put by way of a general thesis, and has nothing to do with your own state. I shall answer the question without any personal application. No, madame, in this life there are no unpardonable sinners, terrible and numerous howsoever their sins may be. This is an article of faith, and without holding it you could not die a good Catholic. Some doctors, it is true, have before now maintained the contrary, but they have been condemned as heretics. Only despair and final impenitence are unpardonable, and they are not sins of our life but in our death." "Sir," replied the marquise, "God has given me grace to be convinced by what you say, and I believe He will pardon all sins—that He has often exercised this power. Now all my trouble is that He may not deign to grant all His goodness to one so wretched as I am, a creature so unworthy of the favours already bestowed on her." The doctor reassured her as best he could, and began to examine her attentively as they conversed together. "She was," he said, "a woman naturally courageous and fearless; naturally gentle and good; not easily excited; clever and penetrating, seeing things very clearly in her mind, and expressing herself well and in few but careful words; easily finding a way out of a difficulty, and choosing her line of conduct in the most embarrassing circumstances; light-minded and fickle; unstable, paying no attention if the same thing were said several times over. For this reason," continued the doctor, "I was obliged to alter what I had to say from time to time, keeping her but a short time to one subject, to which, however, I would return later, giving the matter a new appearance and disguising it a little. She spoke little and well, with no sign of learning and no affectation, always, mistress of herself, always composed and saying just what she intended to say. No one would have supposed from her face or from her conversation that she was so wicked as she must have been, judging by her public avowal of the parricide. It is surprising, therefore—and one must bow down before the judgment of God when He leaves mankind to himself—that a mind evidently of some grandeur, professing fearlessness in the most untoward and unexpected events, an immovable firmness and a resolution to await and to endure death if so it must be, should yet be so criminal as she was proved to be by the parricide to which she confessed before her judges. She had nothing in her face that would indicate such evil. She had very abundant chestnut hair, a rounded, well-shaped face, blue eyes very pretty and gentle, extraordinarily white skin, good nose, and no disagreeable feature. Still, there was nothing unusually attractive in the face: already she was a little wrinkled, and looked older than her age. Something made me ask at our first interview how old she was. ’Monsieur,’ she said, ’if I were to live till Sainte-Madeleine’s day I should be forty-six. On her day I came into the world, and I bear her name. I was christened Marie-Madeleine. But near to the day as we now are, I shall not live so long: I must end to-day, or at latest to-morrow, and it will be a favour to give me the one day. For this kindness I rely on your word.’ Anyone would have thought she was quite forty-eight. Though her face as a rule looked so gentle, whenever an unhappy thought crossed her mind she showed it by a contortion that frightened one at first, and from time to time I saw her face twitching with anger, scorn, or ill-will. I forgot to say that she was very little and thin. Such is, roughly given, a description of her body and mind, which I very soon came to know, taking pains from the first to observe her, so as to lose no time in acting on what I discovered." As she was giving a first brief sketch of her life to her confessor, the marquise remembered that he had not yet said mass, and reminded him herself that it was time to do so, pointing out to him the chapel of the Conciergerie. She begged him to say a mass for her and in honour of Our Lady, so that she might gain the intercession of the Virgin at the throne of God. The Virgin she had always taken for her patron saint, and in the midst of her crimes and disorderly life had never ceased in her peculiar devotion. As she could not go with the priest, she promised to be with him at least in the spirit. He left her at half-past ten in the morning, and after four hours spent alone together, she had been induced by his piety and gentleness to make confessions that could not be wrung from her by the threats of the judges or the fear of the question. The holy and devout priest said his mass, praying the Lord’s help for confessor and penitent alike. After mass, as he returned, he learned from a librarian called Seney, at the porter’s lodge, as he was taking a glass of wine, that judgment had been given, and that Madame de Brinvilliers was to have her hand cut off. This severity—as a fact, there was a mitigation of the sentence—made him feel yet more interest in his penitent, and he hastened back to her side. As soon as she saw the door open, she advanced calmly towards him, and asked if he had truly prayed for her; and when he assured her of this, she said, "Father, shall I have the consolation of receiving the viaticum before I die?" "Madame," replied the doctor, "if you are condemned to death, you must die without that sacrament, and I should be deceiving you if I let you hope for it. We have heard of the death of the constable of Saint-Paul without his obtaining this grace, in spite of all his entreaties. He was executed in sight of the towers of Notre-Dame. He offered his own prayer, as you may offer yours, if you suffer the same fate. But that is all: God, in His goodness, allows it to suffice." "But," replied the marquise, "I believe M. de Cinq-Mars and M. de Thou communicated before their death." "I think not, madame," said the doctor; "for it is not so said in the pages of Montresor or any other book that describes their execution." "But M. de Montmorency?" said she. "But M. de Marillac?" replied the doctor. In truth, if the favour had been granted to the first, it had been refused to the second, and the marquise was specially struck thereby, for M. de Marillac was of her own family, and she was very proud of the connection. No doubt she was unaware that M. de Rohan had received the sacrament at the midnight mass said for the salvation of his soul by Father Bourdaloue, for she said nothing about it, and hearing the doctor’s answer, only sighed. "Besides," he continued, "in recalling examples of the kind, madame, you must not build upon them, please: they are extraordinary cases, not the rule. You must expect no privilege; in your case the ordinary laws will be carried out, and your fate will not differ from the fate of other condemned persons. How would it have been had you lived and died before the reign of Charles VI? Up to the reign of this prince, the guilty died without confession, and it was only by this king’s orders that there was a relaxation of this severity. Besides, communion is not absolutely necessary to salvation, and one may communicate spiritually in reading the word, which is like the body; in uniting oneself with the Church, which is the mystical substance of Christ; and in suffering for Him and with Him, this last communion of agony that is your portion, madame, and is the most perfect communion of all. If you heartily detest your crime and love God with all your soul, if you have faith and charity, your death is a martyrdom and a new baptism." "Alas, my God," replied the marquise, "after what you tell me, now that I know the executioner’s hand was necessary to my salvation, what should I have become had I died at Liege? Where should I have been now? And even if I had not been taken, and had lived another twenty years away from France, what would my death have been, since it needed the scaffold for my purification? Now I see all my wrong-doings, and the worst of all is the last—I mean my effrontery before the judges. But all is not yet lost, God be thanked; and as I have one last examination to go through, I desire to make a complete confession about my whole life. You, Sir, I entreat specially to ask pardon on my behalf of the first president; yesterday, when I was in the dock, he spoke very touching words to me, and I was deeply moved; but I would not show it, thinking that if I made no avowal the evidence would not be sufficiently strong to convict me. But it has happened otherwise, and I must have scandalised my judges by such an exhibition of hardihood. Now I recognise my fault, and will repair it. Furthermore, sir, far from feeling angry with the president for the judgment he to-day passes against me, far from complaining of the prosecutor who has demanded it, I thank them both most humbly, for my salvation depends upon it." The doctor was about to answer, encouraging her, when the door opened: it was dinner coming in, for it was now half-past one. The marquise paused and watched what was brought in, as though she were playing hostess in her own country house. She made the woman and the two men who watched her sit down to the table, and turning to the doctor, said, "Sir, you will not wish me to stand on ceremony with you; these good people always dine with me to keep me company, and if you approve, we will do the same to-day. This is the last meal," she added, addressing them, "that I shall take with you." Then turning to the woman, "Poor Madame du Rus," said she, "I have been a trouble to you for a long time; but have a little patience, and you will soon be rid of me. To-morrow you can go to Dravet; you will have time, for in seven or eight hours from now there will be nothing more to do for me, and I shall be in the gentleman’s hands; you will not be allowed near me. After then, you can go away for good; for I don’t suppose you will have the heart to see me executed." All this she said quite calmly, but not with pride. From time to time her people tried to hide their tears, and she made a sign of pitying them. Seeing that the dinner was on the table and nobody eating, she invited the doctor to take some soup, asking him to excuse the cabbage in it, which made it a common soup and unworthy of his acceptance. She herself took some soup and two eggs, begging her fellow-guests to excuse her for not serving them, pointing out that no knife or fork had been set in her place. When the meal was almost half finished, she begged the doctor to let her drink his health. He replied by drinking hers, and she seemed to be quite charmed by, his condescension. "To-morrow is a fast day," said she, setting down her glass, "and although it will be a day of great fatigue for me, as I shall have to undergo the question as well as death, I intend to obey the orders of the Church and keep my fast." "Madame," replied the doctor, "if you needed soup to keep you up, you would not have to feel any scruple, for it will be no self-indulgence, but a necessity, and the Church does not exact fasting in such a case." "Sir," replied the marquise, "I will make no difficulty about it, if it is necessary and if you order it; but it will not be needed, I think: if I have some soup this evening for supper, and some more made stronger than usual a little before midnight, it will be enough to last me through to-morrow, if I have two fresh eggs to take after the question." "In truth," says the priest in the account we give here, "I was alarmed by this calm behaviour. I trembled when I heard her give orders to the concierge that the soup was to be made stronger than usual and that she was to have two cups before midnight. When dinner was over, she was given pen and ink, which she had already asked for, and told me that she had a letter to write before I took up my pen to put down what she wanted to dictate." The letter, she explained, which was difficult to write, was to her husband. She would feel easier when it was written. For her husband she expressed so much affection, that the doctor, knowing what had passed, felt much surprised, and wishing to try her, said that the affection was not reciprocated, as her husband had abandoned her the whole time of the trial. The marquise interrupted him: "My father, we must not judge things too quickly or merely by appearances. M. de Brinvilliers has always concerned himself with me, and has only failed in doing what it was impossible to do. Our interchange of letters never ceased while I was out of the kingdom; do not doubt but that he would have come to Paris as soon as he knew I was in prison, had the state of his affairs allowed him to come safely. But you must know that he is deeply in debt, and could not appear in Paris without being arrested. Do not suppose that he is without feeling for me." She then began to write, and when her letter was finished she handed it to the doctor, saying, "You, sir, are the lord and master of all my sentiments from now till I die; read this letter, and if you find anything that should be altered, tell me."