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.