The ladies’ sanctuary of Perillos

 

Perillos and death

The lands of the lords of Perillos have always been considered as one of the poorest and most backward… even though its family somehow was able to rise, despite these adverse conditions, to the highest corridors of power.
It is clear that this power did not originate from a military or political advantage, but rather a certain type of knowledge – information – with which the crowned princes of Europe wanted to be surrounded… if not protected by.

It is in their poor backwaters that the Perillos family wants to be buried, underneath the church of St Michael. It is even a desire for those who, after the annexation of the Languedoc-Roussillon to France, become “viscount of Perillos”: the family Durban-Gléon. Unfortunately for them, they were unable to locate the access to the underground crypt, which meant their mortal remains could not be added to the sepulchre.
As was customary – which is so easy to forget in modern times, in which nobility is no longer what it was – this crypt was for the sole use of the men. Women and children were buried elsewhere. Still, men and women were equal in front of Death: all of us die, except for some biblical people, it seems. And hence, there was a clear need for the women of Perillos to be buried too. But where?
The obvious locations are churches or cemeteries. In those days, the latter were always close to churches, for death and religion were closely allied. It is only in more recent times that the dead are slowly being pushed further away from the churches and chapels. Today, the world of the living and the dead is drifting ever further apart, but in the “good old days”, they were very close, if not one and the same.
The cemetery of Perillos conforms to the old ways, tucked in the shadow of the small chapel. To reach it, one merely has to continue past the church’s entrance, walk along its eastern wall, where the small and derelict cemetery is located. No more than twenty tombs remain, many of them having fallen victim to some desecration over the past few decades. Fifteen years ago, most of the tumuli still had their original crosses and some even had vertical slabs. Most crosses have now disappeared, as well as two tombstones from the 19th century.

Dotting the i’s of Perillos

We need to underline one important observation: to the south of the cemetery wall, between the road and the boundary wall, there is a cross, decorated with certain flowers – plastic flowers. For all the world, it appears that this is a genuine tomb. And certain “pendulers” inform us that this is a person who for some reason was buried outside of the sacred perimeter of the cemetery. They furthermore “feel” that there is a presence of a tormented and ill-disposed energy.
A new legend is in the making, for we next hear that this is – was – a person who lived life in excess, resulting in heresy and hence why he was excommunicated. It is claimed that this is “real”, for the pendulums and other instruments prove this disturbance in the force.
Unfortunately, reality is different. In truth, someone threw this stone from within the cemetery, over the fence. Three years ago, there was nothing in that location. It also underlines that what the pendulum dictates their masters cannot always be the truth. And the existence of the “geo-electrical-magnetic-telluric” lines that run here… should be taken with salt, which no doubt will realign the careful equilibrium of the soil.

A history of female tombs

But back to more noble burials. Whereas the lords of the village were buried in the crypt, the women could have been buried in the village cemetery – but this is more than unlikely, for though not as privileged as the lords, they were not destined to be buried with the “common folk” either. There is nothing in the cemetery that either is, was or could have been their crypt. If not the cemetery, where? As Perillos did not belong to Opoul, it is clear that the location needs to be found elsewhere, but still on the territory of Perillos. Furthermore, we would need to find a location that is “equipped” to handle such a privilege. A chapel like Saint Barbara would come to mind, but no traces of a crypt have been found there. The small chapel of St Theresa in La Belle Oriole is the same. So where? There was an obvious need for such a site, yet nothing was found. And as usual, in the absence of evidence, a stony, deadly silence reigns.

The search for a convent

For many years, we have studied archives and the terrain to find any trace of where the female crypt could be located. There was nothing within the perimeter of the castle that hinted at its implantation there. At the top of this hill, it is bare rock and thus the site would be ill-equipped for such a funerary installation, unless, of course, there was a natural cavity. There are two known cavities: two cisterns, and two others, which were either reserves or storage facilities. Another, a little further down the hill, could have been a type of cold storage room, but this is located outside of the castle walls.
The site chosen for the ladies crypt would have more feminine overtones or connotations, specifically in the Middle Ages. The castle would hence not be an ideal location. Researching the old documents of the church that remain and that are in our possession, we note that at the beginning of the 18th century, there are occasional insinuations, related to masses and visits – processions to be precise – to a certain “Couven de Saynte Cécyle” – the Convent of Saint Cecilia. These sporadic mentions do not provide further detail, but they do prove that on the lands of Perillos, there was once a convent. And it is once again remarkable that there is no memory of this site amongst the old inhabitants or the folklore of the village. Still, just as with the mines, it are maps that do provide clues as to its existence – and its whereabouts. In fact, the maps give its position quite clearly. The Cassini maps mention the site, and even the modern IGN maps refer to the site as a “ruin”. And thus we set out to try and find its location, a quest which took several months.

Today, it would appear as if the site is on the territory of Vingrau, or on the furthest perimeter of the lands of Perillos. In case anyone would wonder why it took us several months to locate the site: the location given on the IGN maps is not precise – it does not correspond with reality. No doubt, this is a welcome advantage and may have protected these ruins against unwelcome or overenthusiastic intrusions.
The site was referenced in a document on the “fief of Fontfroide”. These elements are found in an inventory of sales of Fontfroide in 1260, which mentions the perimeter of its territory. These same details are used in 1810, to delimit the new borders of Vingrau. In it, there are references that the Perillos possessed land all the way to the “mas Génégal” and all along the “Vaillauriola”, which we today know as “Val Oriol” or “La Belle Oriole”. The work details that notarised archives speak of their lands incorporating the source of Génégal and the old buildings known as Paret and Saint-Cécile.

The existence of a convent is therefore without doubt. The next step was to find out what remained of this site. That was our goal, one which was met with success. The site is located close to a ravine and is almost in front of the “Caune du Jaumatol” (little James)… a cave in which a priest searched for several months, all alone, without anyone knowing what exactly it was that he was searching for… or whether or not and what he found.

The enclosure of an ancient convent

The convent is located in the “garrigue” – thick and difficult to pass through undergrowth, shrubs… and sometimes worse. Nevertheless, once this difficult frontier is breached, the area itself is rather easily accessible, with the sensation that nature has carefully preserved the imprint of a small hamlet, outside the boundaries of time, for a reason that escapes the modern visitor. An enclosing wall is visible – parts of the wall remain. Inside, it is clear that the ground has been carefully worked and levelled out, in stark contrast with the ground outside of the perimeter. The area has two access routes, in the north and the south. The remains of two important buildings can be seen. But in their present state, it is difficult to quickly identify which purpose each or both served. We do note that great care was taken in their construction, underlining their importance. In the west, there is the foundation of a small building which could have been the chapel, for it is attached to a small area that could have been the cemetery. Indeed, there are what appear to be small tumuli, which could be forgotten tombs. If this building is indeed a chapel, than this would be the fourth chapel of Perillos. And like the others, this one is orientated north-south. Of course, it is possible that the sanctuary was actually in any of the two other constructions… or even in a location further removed from the convent itself.

Within this perimeter, there are other strange constructions that grab our attention. There are certain types of “cabanes”, small buildings, assembled in stoned, almost circular. One of them has remained in a state of near perfect preservation (save for the roof) and provides us with insights as to how it looked originally. Apart from a low entrance, which could be closed with a doorway, there are no other openings. Inside, the stonework is worked so that it appears to be “less rough”. A stone bench could have doubled as a place to sleep. In one “corner”, one or two large stones seem to have served as a storage unit. There are also remains of what appears to have been a hearth. For anyone who has visited the Neolithic homes of the Orkneys, off the Scottish coast, it seems very similar.
These constructions could very well have belonged to shepherds or workers in the local vineyards. However, the enclosing wall itself makes it clear that this is too small for a shepherd, for why would there be room for six shepherds, yet for few sheep? The same problem applies for the vineyard solution: too many men for too little work.
It is clear that we are, in fact, within the perimeter of the convent of Saint Cecilia. It seems that the site served as a hermitage, destined for the use of several people who had decided to live in retreat from the ordinary world. The small constructions were no doubt their cells and the larger construction perhaps destined for the communal life, such as meals, if not a hospital.

The hermetic life of the Perillos

There can therefore be no more doubt that this is indeed the remains of the convent, which as far back as the 13th century was known as the old buildings, “anciennes bâtisses dites Paret de Saint-Cécile”. It underlines that back then, there was a small hamlet, under the saint’s protection. Even then, it appears that the site was old. And the documents make it clear that this was definitely a convent.

The site sits in an interesting position, on the old road from Perillos to the “pas d’Echelle” and Vingrau, then onwards to Tautavel. Let us note that several of these locations were within the bailiwick of the Perillos family. Even today, on foot, this walk would not take us longer than two hours.
From our newfound perspective, we note that the site is discrete and somewhat withdrawn, as is becoming for a site that is a hermitage. And finally, we note that we have the name of the patron saint of this site: Saint Cecilia. She is a woman and it would thus not be out of the question that she was indeed chosen as the patron saint of a group of nuns… or women who had forsaken the “mundane life”.
Such hermetic life was taken up until one’s death; in fact, often, one’s calling came close to death, or the death of a husband. The women withdrew, to ponder the remains of their days, until they died – which means there was an obvious need for a cemetery. And as most if not all of these women had adopted a religious life, there was an obvious need for a chapel, and a sacred enclosure where the mortal remains could be placed. Again, the remains in situ are able to provide for all of these needs.

Saint Cecilia… patron saint of harmony

Why her? Why was Saint Cecilia chosen as patron saint? Her feast day is November 22 and she is probably best known as the patron of music and song. It was long supposed that she was a noble lady of Rome who, with her husband Valerian(us), his brother Tiburtius suffered martyrdom, ca. 230 AD, under the emperor Alexander Severus. She told her fiancé, Valerian, that an angel had appeared to her and had told her to remain a virgin. He doubted her words, as most men would, and asked whether he could meet the angel, to hear this “command” personally. Remarkably, the angel did appear and her future husband converted to Christianity, as well as his brother, and demanded pope Urban to celebrate a “white wedding”. A triple conversion thus occurred and the prefect of Rome, Almachius, demanded that all sanctions were taken against all three.
Cecilia was placed in a boiler, day and night, but her angel intervened and saved her from dying. Next, she was condemned to be decapitated. The torturer tried three times, but could only injure her. Roman law prohibited a fourth attempt, and hence she was taken home and tortured for three days and nights, before her soul was taken to heaven by her guardian angel. She became the patron saint of music – and harmonies – for it was said that she faced her martyrdom singing and accompanied by a type of Roman organ that normally accompanied the plays in the amphitheatres and gladiatorial fights. It was also claimed that she sang throughout her three days of torture, accompanied by the songs of angels and a celestial music.

Key aspects of her martyrdom are obviously her desire to remain a virgin – a key concept for several women who chose a religious lifestyle. Furthermore, rather than the hustle and bustle of daily life, she preferred singing and a life of harmony, again key aspects for a religious community. Let us also note that throughout her life, there are repeated visits of angels, including apparitions to her husband – no small feat and similar to other such manifestations, linked to a group of people who became known as “the Angelic Society”.
Finally, we note the repeated recurrence of the number three in anything to do with her life: three angels, three martyrs, three attempts to kill her, three days of agony, etc. Though a very “Christian” number, we also note that the number three is prominent in another legend, namely the “Babaos chase” that was done by the lords of Perillos. It was Babaos who was said to be specifically terrorising… women and children of Perillos.
Let us finally note that of all the angels that may have surrounded St Cecilia, there was but one archangel that reigned supreme: St Michael. And it is of course he who is the patron saint of Perillos.

The silence of the Perillos family about the kingdom of death

It is remarkable that a religious community lived on the lands of Perillos, yet so little mention of their existence was made. It is almost as if not merely these women, but the existence of the community, was placed outside of the bonds of knowledge – memory – and time. The acts of the lords do not speak of it. And we only found out about it through maps, as well as their existence in the acts of territory of the lords of Vingrau and other notarised documents, such as those of Bernard Taillefer.
The acts of Perillos, even though they mention the source of “Génégal” and “Lavallauriol” in this sector, on each occasion they fail to include the convent. It is remarkable, for there is no dishonour at all in harbouring a religious community of women – in fact, quite the opposite. Unless, of course, the lords did not want to attract too much attention to these women who had chosen, after all, to disappear from “mundane life”. But perhaps there is even more to it than that?
Indeed, a group of women might request they are protected by such an “oath of silence”, so that no “evil men” come to harm them. But we feel that there is another reason for this silence: the possibility that the site was also the location of the ladies crypt. For let us be logical about this: after a lord dies, his widow often retreated to spend the rest of her life in a religious community. And as the lords of Perillos had one such convent on their territory, what better location could there be? And it would thus also be the best location where these women – noble ladies – would be buried, even should they have opted not to spend their widowhood inside the community.

However logical, it is of course difficult to prove this hypothesis. Let us therefore add that in this location, a very beautiful ring was discovered. Those who have seen the object conclude that it can be nothing but the ring of a lord. And the work of François Roque does indeed mention this objection, in 1948.
In its perimeter, there is also a hole, which we have tried to follow over a short distance. After several metres, the opening is obstructed. On closer inspection, it is clear that this passage is not naturally blocked, but artificially. Nevertheless, the opening itself is hardly visible and we only chanced upon it. As the site was blocked, this was no doubt not for the security of animals or men. Furthermore, the opening is located near the remains of the small building which we assume was the chapel. Is it therefore the entrance to a necropolis? A female necropolis: the ladies’ crypt?
Let us note that the entire layout corresponds with that of the village of Perillos itself: a natural opening, orientated to the north, a family necropolis, a place of prayer nearby. Is Perillos the male-side of the coin and the convent the female mirror image?

From the convent of St Cecilia to the pilgrimage of Ramon

Our preliminary exploration is not complete without mentioning one final oddity. It is the manner in which the “capitelles”, the small cells, are constructed. They are reminiscent of the old “cells” that are shown on an old engraving that showed another site dedicated to hermits: a site well known to Ramon de Perillos: Saint Patrick’s Purgatory in Ireland. It is there that he went to confirm the state of the soul of his friend and employer, and king, Juan I of Aragon. It is he who, upon his return to Perillos, states that he now realises that there is an “entrance to another world” on his territory. Let us note that the Purgatory is of course a site of death… and we should ask whether perhaps Ramon de Perillos installed a similar “device” on his domain, as, after all, it seemed to have a similar gateway to another dimension. If so, could there be a connection to this “convent” and its “female priests”?

André Douzet and Jean-Louis Moner