The Catalan Hermaphrodite: A 1742 Inquisition Trial

In the mid-18th century, the Inquisició faced a case that defied simple categorization. Maria Duran, a figure already known to the authorities in Lisbon, was transferred to Évora to face a new chapter of scrutiny. Her presence in the convent de dominiques de Nossa Senhora do Paraíso—now demolished—sparked immediate concern among the nuns.

The convent sisters were known to gossip, and Duran’s behavior was described as "temerarious." When these reports reached the ears of the church, the Holy Office intervened. What began as a disciplinary matter soon evolved into a complex legal and theological battle that would challenge the rigid definitions of gender and biology in the 18th century.

Maria Duran’s journey from Lisboa to Évora marked a significant escalation in her legal troubles. While in Lisbon, she had already drawn attention, but it was in the convent of Nossa Senhora do Paraíso that the situation reached a boiling point. The convent, a place of strict seclusion, became the backdrop for events that the nuns felt compelled to report.

The nuns’ chatter was relentless. They observed Duran engaging in sexual acts that were deemed scandalous and reckless. In a society governed by the strict moral codes of the Santa Església (Holy Church), such behavior could not be ignored. The convent’s walls, meant to shield the world from the sacred, instead became a conduit for information that led directly to the Inquisitorial court.

• Transferred from Lisbon to Évora
• Resided in the Convent of Nossa Senhora do Paraíso
• Behavior deemed "temerarious" by convent nuns
• Reports led to intervention by the Inquisició

The formal proceedings began on September 12, 1742. The venue was the Palace of the Inquisició in Évora, a formidable structure that instilled fear in the accused. Maria Duran stood before the tribunal, facing not just the three inquisitors assigned to her case, but also an unusual addition: four civil deputies.

The presence of civil officials alongside religious authorities highlighted the gravity of the case. It was not merely a matter of heresy or religious discipline; it touched upon civil order and the natural laws of the kingdom. The tribunal was a fusion of church and state, united in their mission to root out deviation from established norms.

"The Inquisició, by default, burned Jews and, excessively, anyone who observed behavior strange to the regulations of the Holy Church."

The atmosphere in the palace was tense. The accused was isolated, surrounded by figures of absolute authority. The proceedings were recorded meticulously, yet the outcome remained uncertain as the council deliberated over the unique nature of Duran’s physical appearance and alleged actions.

As the trial progressed, a deep division emerged among the judges. The evidence presented regarding Maria Duran’s anatomy and behavior was conflicting. Some members of the tribunal argued that there was simply not enough evidence to prove her guilt. They viewed the accusations as speculative or perhaps the result of misunderstanding.

Conversely, another faction of the council was convinced of her culpability. They believed the reports from the convent and the physical evidence presented warranted a conviction. This split created a deadlock, forcing the Inquisitors to look beyond standard legal precedents and delve into theological and medical theory to justify their decision.

• One faction believed evidence was insufficient
• Another faction was convinced of her guilt
• Debate centered on physical anatomy vs. spiritual guilt
• Standard legal precedents were insufficient for the case

Unable to resolve the contradiction through standard jurisprudence, the Inquisitors turned to theological speculation. They theorized that if a woman appeared to possess male genitalia, it could be the work of the devil. The logic followed that demonic possession could temporarily alter a person's physical form to deceive the faithful.

This explanation allowed the council to reconcile the physical evidence with their religious worldview. Rather than accepting a biological reality that challenged their understanding of creation, they attributed the anomaly to supernatural interference. It was a convenient, albeit terrifying, solution that preserved the sanctity of the church’s teachings while explaining the inexplicable.

"The inquisitors considered that if a woman was possessed by the devil, she could well have a temporary penis."

The theory of demonic manipulation served as the bridge between the conflicting testimonies and the physical reality observed by the nuns. It transformed a medical curiosity into a spiritual crisis, ensuring that the case remained within the jurisdiction of the Inquisició.

The trial of Maria Duran remains a haunting example of the collision between rigid dogma and human complexity. While the final verdict is not detailed in the surviving records, the proceedings themselves reveal the mechanisms of power in 18th-century Évora. The Inquisició’s willingness to invoke demonic possession highlights the limits of their understanding and the lengths they would go to maintain control.

Today, the convent de dominiques de Nossa Senhora do Paraíso is gone, demolished to make way for the march of time. Yet the story of Maria Duran persists. It serves as a reminder of the individuals who were caught in the gears of history, judged not by their peers, but by a tribunal that viewed the human body as a battleground for divine and demonic forces.