Personal Recollections of Joan of Arc, vol 2, Mark Twain [books to read for beginners .TXT] 📗
- Author: Mark Twain
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“Verily it is a wonderful creature. She has laid her hand upon an accepted truth that is as old as the world, and it has crumbled to dust and rubbish under her touch. Now whence got she that marvelous insight?”
The judges laid their heads together and began to talk now. It was plain, from chance words which one caught now and then, that Cauchon and Loyseleur were insisting upon the application of the torture, and that most of the others were urgently objecting.
Finally Cauchon broke out with a good deal of asperity in his voice and ordered Joan back to her dungeon. That was a happy surprise for me. I was not expecting that the Bishop would yield.
When Manchon came home that night he said he had found out why the torture was not applied.
There were two reasons. One was, a fear that Joan might die under the torture, which would not suit the English at all; the other was, that the torture would effect nothing if Joan was going to take back everything she said under its pains; and as to putting her mark to a confession, it was believed that not even the rack would ever make her do that.
So all Rouen laughed again, and kept it up for three days, saying:
“The sow has littered six times, and made six messes of it.”
And the palace walls got a new decoration—a mitered hog carryinga discarded rack home on its shoulder, and Loyseleur weeping in its wake. Many rewards were offered for the capture of these painters, but nobody applied. Even the English guard feigned blindness and would not see the artists at work.
The Bishop’s anger was very high now. He could not reconcile himself to the idea of giving up the torture. It was the pleasantest idea he had invented yet, and he would not cast it by. So he called in some of his satellites on the twelfth, and urged the torture again. But it was a failure.
With some, Joan’s speech had wrought an effect; others feared she might die under torture; others did not believe that any amount of suffering could make her put her mark to a lying confession. There were fourteen men present, including the Bishop. Eleven of them voted dead against the torture, and stood their ground in spite of Cauchon’s abuse. Two voted with the Bishop and insisted upon the torture. These two were Loyseleur and the orator—the man whom Joan had bidden to “read his book”—Thomas de Courcelles, the renowned pleader and master of eloquence.
Age has taught me charity of speech; but it fails me when I think of those three names—Cauchon, Courcelles, Loyseleur.
[1] Hog, pig.
[2] Cochonner, to litter, to farrow; also, “to make a mess of”!
[3] The lower half of it remains to-day just as it was then; the upper half is of a later date. — TRANSLATOR.
ANOTHER ten days’ wait. The great theologians of that treasury of all valuable knowledge and all wisdom, the University of Paris, were still weighing and considering and discussing the Twelve Lies.
I had had but little to do these ten days, so I spent them mainly in walks about the town with No�l. But there was no pleasure in them, our spirits being so burdened with cares, and the outlook for Joan growing steadily darker and darker all the time. And then we naturally contrasted our circumstances with hers: this freedom and sunshine, with her darkness and chains; our comradeship, with her lonely estate; our alleviations of one sort and another, with her destitution in all. She was used to liberty, but now she had none; she was an out-of-door creature by nature and habit, but now she was shut up day and night in a steel cage like an animal; she was used to the light, but now she was always in a gloom where all objects about her were dim and spectral; she was used to the thousand various sounds which are the cheer and music of a busy life, but now she heard only the monotonous footfall of the sentry pacing his watch; she had been fond of talking with her mates, but now there was no one to talk to; she had had an easy laugh, but it was gone dumb now; she had been born for comradeship, and blithe and busy work, and all manner of joyous activities, but here were only dreariness, and leaden hours, and weary inaction, and brooding stillness, and thoughts that travel by day and night and night and day round and round in the same circle, and wear the brain and break the heart with weariness. It was death in life; yes, death in life, that is what it must have been. And there was another hard thing about it all. A young girl in trouble needs the soothing solace and support and sympathy of persons of her own sex, and the delicate offices and gentle ministries which only these can furnish; yet in all these months of gloomy captivity in her dungeon Joan never saw the face of a girl or a woman. Think how her heart would have leaped to see such a face.
Consider. If you would realize how great Joan of Arc was, remember that it was out of such a place and such circumstances that she came week after week and month after month and confronted the master intellects of France single-handed, and baffled their cunningest schemes, defeated their ablest plans, detected and avoided their secretest traps and pitfalls, broke their lines, repelled their assaults, and camped on the field after every engagement; steadfast always, true to her faith and her ideals; defying torture, defying the stake, and answering threats of eternal death and the pains of hell with a simple “Let come what may, here I take my stand and will abide.”
Yes, if you would realize how great was the soul, how profound the wisdom, and how luminous the intellect of Joan of Arc, you must study her there, where she fought out that long fight all alone—and not merely against the subtlest brains and deepest learning of France, but against the ignoble deceits, the meanest treacheries, and the hardest hearts to be found in any land, pagan or Christian.
She was great in battle—we all know that; great in foresight; great in loyalty and patriotism; great in persuading discontented chiefs and reconciling conflicting interests and passions; great in the ability to discover merit and genius wherever it lay hidden; great in picturesque and eloquent speech; supremely great in the gift of firing the hearts of hopeless men and noble enthusiasms, the gift of turning hares into heroes, slaves and skulkers into battalions that march to death with songs on their lips. But all these are exalting activities; they keep hand and heart and brain keyed up to their work; there is the joy of achievement, the inspiration of stir and movement, the applause which hails success; the soul is overflowing with life and energy, the faculties are at white heat; weariness, despondency, inertia—these do not exist.
Yes, Joan of Arc was great always, great everywhere, but she was greatest in the Rouen trials.
There she rose above the limitations and infirmities of our human nature, and accomplished under blighting and unnerving and hopeless conditions all that her splendid equipment of moral and intellectual forces could have accomplished if they had been supplemented by the mighty helps of hope and cheer and light, the presence of friendly faces, and a fair and equal fight, with the great world looking on and wondering.
TOWARD THE END of the ten-day interval the University of Paris rendered its decision concerning the Twelve Articles. By this finding, Joan was guilty upon all the counts: she must renounce her errors and make satisfaction, or be abandoned to the secular arm for punishment.
The University’s mind was probably already made up before the Articles were laid before it; yet it took it from the fifth to the eighteenth to produce its verdict. I think the delay may have been caused by temporary difficulties concerning two points:
1. As to who the fiends were who were represented in Joan’s Voices; 2. As to whether her saints spoke French only.
You understand, the University decided emphatically that it was fiends who spoke in those Voices; it would need to prove that, and it did. It found out who those fiends were, and named them in the verdict: Belial, Satan, and Behemoth. This has always seemed a doubtful thing to me, and not entitled to much credit. I think so for this reason: if the University had actually known it was those three, it would for very consistency’s sake have told how it knew it, and not stopped with the mere assertion, since it had made joan explain how she knew they were not fiends. Does not that seem reasonable? To my mind the University’s position was weak, and I will tell you why. It had claimed that Joan’s angels were devils in disguise, and we all know that devils do disguise themselves as angels; up to that point the University’s position was strong; but you see yourself that it eats its own argument when it turns around and pretends that it can tell who such apparitions are, while denying the like ability to a person with as good a head on her shoulders as the best one the University could produce.
The doctors of the University had to see those creatures in order to know; and if Joan was deceived, it is argument that they in their turn could also be deceived, for their insight and judgment were surely not clearer than hers.
As to the other point which I have thought may have proved a difficulty and cost the University delay, I will touch but a moment upon that, and pass on. The University decided that it was blasphemy for Joan to say that her saints spoke French and not English, and were on the French side in political sympathies. I think that the thing which troubled the doctors of theology was this: they had decided that the three Voices were Satan and two other devils; but they had also decided that these Voices were not on the French side—thereby tacitly asserting that they were on the English side; and if on the English side, then they must be angels and not devils. Otherwise, the situation was embarrassing. You see, the University being the wisest and deepest and most erudite body in the world, it would like to be logical if it could, for the sake of its reputation; therefore it would study and study, days and days, trying to find some good common-sense reason for proving the Voices to be devils in Article No. 1 and proving them to be angels in Article No. 10. However, they had to give it up. They found no way out; and so, to this day, the University’s verdict remains just so—devils in No. 1, angels in No. 10; and no way to reconcile the discrepancy.
The envoys brought the verdict to Rouen, and with it a
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