This man struck awe into Gilles. Barely twenty-three years old, he was one of the wittiest, the most erudite, and the most polished men of the time. What had he done before he came to install himself at Tiffauges, there to begin, with Gilles, the most frightful series of sins against the Holy Ghost that has ever been known? His testimony in the criminal trial of Gilles does not furnish us any very detailed information on his own score. He was born in the diocese of Lucca, at Pistoia, and had been ordained a priest by the Bishop of Arezzo. Some time after his entrance into the priesthood, he had become the pupil of a thaumaturge of Florence, Jean de Fontenelle, and had signed a pact with a demon named Barron. From that moment onward, this insinuating and persuasive, learned and charming abbé, must have given himself over to the most abominable of sacrileges and the most murderous practices of black magic.
At any rate Gilles came completely under the influence of this man. The extinguished furnaces were relighted, and that Stone of the Sages, which Prelati had seen, flexible, frail, red and smelling of calcinated marine salt, they sought together furiously, invoking Hell.
Their incantations were all in vain. Gilles, disconsolate, redoubled them, but they finally produced a dreadful result and Prelati narrowly escaped with his life.
One afternoon Eustache Blanchet, in a gallery of the château, perceives the Marshal weeping bitterly. Plaints of supplication are heard through the door of a chamber in which Prelati has been evoking the Devil.
“The Demon is in there beating my poor Francis. I implore you, go in!” cries Gilles, but Blanchet, frightened, refuses. Then Gilles makes up his mind, in spite of his fear. He is advancing to force the door, when it opens and Prelati staggers out and falls, bleeding, into his arms. Prelati is able, with the support of his friends, to gain the chamber of the Marshal, where he is put to bed, but he has sustained so merciless a thrashing that he goes into delirium and his fever keeps mounting. Gilles, in despair, stays beside him, cares for him, has him confessed, and weeps for joy when Prelati is out of danger.
“The fate of the unknown sorcerer and of Prelati, both getting dangerously wounded in an empty room, under identical circumstances—I tell you, it’s a remarkable coincidence,” said Durtal to himself.
“And the documents which relate these facts are authentic. They are, indeed, excerpts from the procedure in Gilles’s trial. The confessions of the accused and the depositions of the witnesses agree, and it is impossible to think that Gilles and Prelati lied, for in confessing these Satanic evocations they condemned themselves, by their own words, to be burned alive.
“If in addition they had declared that the Evil One had appeared to them, that they had been visited by succubi; if they had affirmed that they had heard voices, smelled odours, even touched a body; we might conclude that they had had hallucinations similar to those of certain Bicêtre subjects, but as it was there could have been no misfunctioning of the senses, no morbid visions, because the wounds, the marks of the blows, the material fact, visible and tangible, are present for testimony.
“Imagine how thoroughly convinced of the reality of the Devil a mystic like Gilles de Rais must have been after witnessing such scenes!
“In spite of his discomfitures, he could not doubt—and Prelati, half-killed, must have doubted even less—that if Satan pleased, they should finally find this powder which would load them with riches and even render them almost immortal—for at that epoch the philosopher’s stone passed not only for an agent in the transmutation of base metals, such as tin, lead, copper, into noble metals like silver and gold, but also for a panacea curing all ailments and prolonging life, without infirmities, beyond the limits formerly assigned to the patriarchs.
“Singular science,” ruminated Durtal, raising the fender of his fireplace and warming his feet, “in spite of the railleries of this time, which, in the matter of discoveries but exhumes lost things, the hermetic philosophy was not wholly vain.
“The master of contemporary science, Dumas, recognizes, under the name of isomery, the theories of the alchemists, and Berthelot declares, ‘No one can affirm a priori that the fabrication of bodies reputed to be simple is impossible.’ Then there have been verified and certified achievements. Besides Nicolas Flamel, who really seems to have succeeded in the ‘great work,’ the chemist Van Helmont, in the eighteenth century, received from an unknown man a quarter of a grain of philosopher’s stone and with it transformed eight ounces of mercury into gold.
“At the same epoch, Helvetius, who combated the dogma of the spagyrics, received from another unknown a powder of projection with which he converted an ingot of lead into gold. Helvetius was not precisely a charlatan, neither was Spinoza, who verified the experiment, a credulous simpleton.
“And what is to be thought of that mysterious man Alexander Sethon who, under the name of the Cosmopolite, went all over Europe, operating before princes, in public, transforming all metals into gold? This alchemist, who seems to have had a sincere disdain for riches, as he never kept the gold which he created, but lived in poverty and prayer, was imprisoned by Christian II, Elector of Saxony, and endured martyrdom like a saint. He suffered himself to be beaten with rods and pierced with pointed stakes, and he refused to give up a secret which he claimed, like Nicolas Flamel, to have received from God.
“And to think that these researches are being carried on at the present time! Only, most of the hermetics now deny medical and divine virtues to the famous stone. They think simply that the grand magisterium is
