Joan of Arc, a village girl from the Vosges, was born about 1412; burnt for heresy, witchcraft, and sorcery in 1431; rehabilitated after a fashion in 1456; designated Venerable in 1904; declared Blessed in 1908; and finally canonized in 1920. She is the most notable Warrior Saint in the Christian calendar, and the queerest fish among the eccentric worthies of the Middle Ages. Though a professed and most pious Catholic, and the projector of a Crusade against the Husites, she was in fact one of the first Protestant martyrs. She was also one of the first apostles of Nationalism, and the first French practitioner of Napoleonic realism in warfare as distinguished from the sporting ransom-gambling chivalry of her time. She was the pioneer of rational dressing for women, and, like Queen Christina of Sweden two centuries later, to say nothing of Catalina de Erauso and innumerable obscure heroines who have disguised themselves as men to serve as soldiers and sailors, she refused to accept the specific woman’s lot, and dressed and fought and lived as men did.
As she contrived to assert herself in all these ways with such force that she was famous throughout western Europe before she was out of her teens (indeed she never got out of them), it is hardly surprising that she was judicially burnt, ostensibly for a number of capital crimes which we no longer punish as such, but essentially for what we call unwomanly and insufferable presumption. At eighteen Joan’s pretensions were beyond those of the proudest Pope or the haughtiest emperor. She claimed to be the ambassador and plenipotentiary of God, and to be, in effect, a member of the Church Triumphant whilst still in the flesh on earth. She patronized her own king, and summoned the English king to repentance and obedience to her commands. She lectured, talked down, and overruled statesmen and prelates. She pooh-poohed the plans of generals, leading their troops to victory on plans of her own. She had an unbounded and quite unconcealed contempt for official opinion, judgment, and authority, and for War Office tactics and strategy. Had she been a sage and monarch in whom the most venerable hierarchy and the most illustrious dynasty converged, her pretensions and proceedings would have been as trying to the official mind as the pretensions of Caesar were to Cassius. As her actual condition was pure upstart, there were only two opinions about her. One was that she was miraculous: the other that she was unbearable.
If Joan had been malicious, selfish, cowardly, or stupid, she would have been one of the most odious persons known to history instead of one of the most attractive. If she had been old enough to know the effect she was producing on the men whom she humiliated by being right when they were wrong, and had learned to flatter and manage them, she might have lived as long as Queen Elizabeth. But she was too young and rustical and inexperienced to have any such arts. When she was thwarted by men whom she thought fools, she made no secret of her opinion of them or her impatience with their folly; and she was naive enough to expect them to be obliged to her for setting them right and keeping them out of mischief. Now it is always hard for superior wits to understand the fury roused by their exposures of the stupidities of comparative dullards. Even Socrates, for all his age and experience, did not defend himself at his trial like a man who understood the long accumulated fury that had burst on him, and was clamoring for his death. His accuser, if born 2300 years later, might have been picked out of any first class carriage on a suburban railway during the evening or morning rush from or to the City; for he had really nothing to say except that he and his like could not endure being shewn up as idiots every time Socrates opened his mouth. Socrates, unconscious of this, was paralyzed by his sense that somehow he was missing the point of the attack. He petered out after he had established the fact that he was an old soldier and a man of honorable life, and that his accuser was a silly snob. He had no suspicion of the extent to which his mental superiority had roused fear and hatred against him in the hearts of men towards whom he was conscious of nothing but good will and good service.
If Socrates was as innocent as this at the age of seventy, it may be imagined how innocent Joan was at the age of seventeen. Now Socrates was a man of argument, operating slowly and peacefully on men’s minds, whereas Joan was a woman of action, operating with impetuous violence on their bodies. That, no doubt, is why the contemporaries of Socrates endured him so long, and why Joan was destroyed before she was fully grown. But both of them combined terrifying ability with a frankness, personal modesty, and benevolence which made the furious dislike to which they fell victims absolutely unreasonable, and therefore inapprehensible by themselves. Napoleon, also possessed of terrifying ability, but neither frank nor disinterested, had no illusions as to the nature of his popularity. When he was asked how the world would take his death, he said it would give a gasp of relief. But it is not so easy for mental giants who neither hate nor intend to injure their fellows to realize that nevertheless their fellows hate mental giants and would like to destroy them, not only enviously because the juxtaposition of a superior wounds their vanity, but quite humbly and honestly because it frightens them. Fear will drive men to any extreme; and the fear inspired by a superior being is a mystery which cannot be reasoned away. Being immeasurable it is unbearable when there is no presumption or guarantee of its benevolence and moral responsibility: in other words, when it has no official status. The legal and conventional superiority of Herod and Pilate, and of Annas and Caiaphas, inspires fear; but the fear, being a reasonable fear of measurable and avoidable consequences which seem salutary and protective, is bearable; whilst the strange superiority of Christ and the fear it inspires elicit a shriek of Crucify Him from all who cannot divine its benevolence. Socrates has to drink the hemlock, Christ to hang on the cross, and Joan to burn at the stake, whilst Napoleon, though he ends in St Helena, at least dies in his bed there; and many terrifying but quite comprehensible official scoundrels die natural deaths in all the glory of the kingdoms of this world, proving that it is far more dangerous to be a saint than to be a conqueror. Those who have been both, like Mahomet and Joan, have found that it is the conqueror who must save the saint, and that defeat and capture mean martyrdom. Joan was burnt without a hand lifted on her own side to save her. The comrades she had led to victory and the enemies she had disgraced and defeated, the French king she had crowned and the English king whose crown she had kicked into the Loire, were equally glad to be rid of her.
As this result could have been produced by a crapulous inferiority as well as by a sublime superiority, the question which of the two was operative in Joan’s case has to be faced. It was decided against her by her contemporaries after a very careful and conscientious trial; and the reversal of the verdict twenty-five years later, in form a rehabilitation of Joan, was really only a confirmation of the validity of the coronation of Charles VII. It is the more impressive reversal by a unanimous Posterity, culminating in her canonization, that has quashed the original proceedings, and put her judges on their trial, which, so far, has been much more unfair than their trial of her. Nevertheless the rehabilitation of 1456, corrupt job as it was, really did produce evidence enough to satisfy all reasonable critics that Joan was not a common termagant, not a harlot, not a witch, not a blasphemer, no more an idolater than the Pope himself, and not ill conducted in any sense apart from her soldiering, her wearing of men’s clothes, and her audacity, but on the contrary good-humored, an intact virgin, very pious, very temperate (we should call her meal of bread soaked in the common wine which is the drinking water of France ascetic), very kindly, and, though a brave and hardy soldier, unable to endure loose language or licentious conduct. She went to the stake without a stain on her character except the overweening presumption, the superbity as they called it, that led her thither. It would therefore be waste of time now to prove that the Joan of the first part of the Elizabethan chronicle play of Henry VI (supposed to have been tinkered by Shakespear) grossly libels her in its concluding scenes in deference to Jingo patriotism. The mud that was thrown at her has dropped off by this time so completely that there is no need for any modern writer to wash up after it. What is far more difficult to get rid of is the mud that is being thrown at her judges, and the whitewash which disfigures her beyond recognition. When Jingo scurrility had done its worst to her, sectarian scurrility (in this case Protestant scurrility) used her stake to beat the Roman Catholic Church and the Inquisition. The easiest way to make these institutions the villains of a melodrama was to make The Maid its heroine. That melodrama may be dismissed as rubbish. Joan got a far fairer trial from the Church and the Inquisition than any prisoner of her type and in her situation gets nowadays in any official secular court; and the decision was strictly according to law. And she was not a melodramatic heroine: that is, a physically beautiful lovelorn parasite on an equally beautiful hero, but a genius and a saint, about as completely the opposite of a melodramatic heroine as it is possible for a human being to be.
Let us be clear about the meaning of the terms. A genius is a person who, seeing farther and probing deeper than other people, has a different set of ethical valuations from theirs, and has energy enough to give effect to this extra vision and its valuations in whatever manner best suits his or her specific talents. A saint is one who having practised heroic virtues, and enjoyed revelations or powers of the order which The Church classes technically as supernatural, is eligible for canonization. If a historian is an Anti–Feminist, and does not believe women to be capable of genius in the traditional masculine departments, he will never make anything of Joan, whose genius was turned to practical account mainly in soldiering and politics. If he is Rationalist enough to deny that saints exist, and to hold that new ideas cannot come otherwise than by conscious ratiocination, he will never catch Joan’s likeness. Her ideal biographer must be free from nineteenth century prejudices and biases; must understand the Middle Ages, the Roman Catholic Church, and the Holy Roman Empire much more intimately than our Whig historians have ever understood them; and must be capable of throwing off sex partialities and their romance, and regarding woman as the female of the human species, and not as a different kind of animal with specific charms and specific imbecilities.
To put the last point roughly, any book about Joan which begins by describing her as a beauty may be at once classed as a romance. Not one of Joan’s comrades, in village, court, or camp, even when they were straining themselves to please the king by praising her, ever claimed that she was pretty. All the men who alluded to the matter declared most emphatically that she was unattractive sexually to a degree that seemed to them miraculous, considering that she was in the bloom of youth, and neither ugly, awkward, deformed, nor unpleasant in her person. The evident truth is that like most women of her hardy managing type she seemed neutral in the conflict of sex because men were too much afraid of her to fall in love with her. She herself was not sexless: in spite of the virginity she had vowed up to a point, and preserved to her death, she never excluded the possibility of marriage for herself. But marriage, with its preliminary of the attraction, pursuit, and capture of a husband, was not her business: she had something else to do. Byron’s formula, ‘Man’s love is of man’s life a thing apart: ’tis woman’s whole existence,’ did not apply to her any more than to George Washington or any other masculine worker on the heroic scale. Had she lived in our time, picture postcards might have been sold of her as a general: they would not have been sold of her as a sultana. Nevertheless there is one reason for crediting her with a very remarkable face. A sculptor of her time in Orleans made a statue of a helmeted young woman with a face that is unique in art in point of being evidently not an ideal face but a portrait, and yet so uncommon as to be unlike any real woman one has ever seen. It is surmised that Joan served unconsciously as the sculptor’s model. There is no proof of this; but those extraordinarily spaced eyes raise so powerfully the question ‘If this woman be not Joan, who is she?’ that I dispense with further evidence, and challenge those who disagree with me to prove a negative. It is a wonderful face, but quite neutral from the point of view of the operatic beauty fancier.
Such a fancier may perhaps be finally chilled by the prosaic fact that Joan was the defendant in a suit for breach of promise of marriage, and that she conducted her own case and won it.
By class Joan was the daughter of a working farmer who was one of the headmen of his village, and transacted its feudal business for it with the neighbouring squires and their lawyers. When the castle in which the villagers were entitled to take refuge from raids became derelict, he organized a combination of half a dozen farmers to obtain possession of it so as to occupy it when there was any danger of invasion. As a child, Joan could please herself at times with being the young lady of this castle. Her mother and brothers were able to follow and share her fortune at court without making themselves notably ridiculous. These facts leave us no excuse for the popular romance that turns every heroine into either a princess or a beggar-maid. In the somewhat similar case of Shakespear a whole inverted pyramid of wasted research has been based on the assumption that he was an illiterate laborer, in the face of the plainest evidence that his father was a man of business, and at one time a very prosperous one, married to a woman of some social pretensions. There is the same tendency to drive Joan into the position of a hired shepherd girl, though a hired shepherd girl in Domremy would have deferred to her as the young lady of the farm.
The difference between Joan’s case and Shakespear’s is that Shakespear was not illiterate. He had been to school, and knew as much Latin and Greek as most university passmen retain: that is, for practical purposes, none at all. Joan was absolutely illiterate. ‘I do not know A from B’ she said. But many princesses at that time and for long after might have said the same. Marie Antoinette, for instance, at Joan’s age could not spell her own name correctly. But this does not mean that Joan was an ignorant person, or that she suffered from the diffidence and sense of social disadvantage now felt by people who cannot read or write. If she could not write letters, she could and did dictate them and attach full and indeed excessive importance to them. When she was called a shepherd lass to her face she very warmly resented it, and challenged any woman to compete with her in the household arts of the mistresses of well furnished houses. She understood the political and military situation in France much better than most of our newspaper fed university women-graduates understand the corresponding situation of their own country today. Her first convert was the neighboring commandant at Vaucouleurs; and she converted him by telling him about the defeat of the Dauphin’s troops at the Battle of Herrings so long before he had official news of it that he concluded she must have had a divine revelation. This knowledge of and interest in public affairs was nothing extraordinary among farmers in a war-swept countryside. Politicians came to the door too often sword in hand to be disregarded: Joan’s people could not afford to be ignorant of what was going on in the feudal world. They were not rich; and Joan worked on the farm as her father did, driving the sheep to pasture and so forth; but there is no evidence or suggestion of sordid poverty, and no reason to believe that Joan had to work as a hired servant works, or indeed to work at all when she preferred to go to confession, or dawdle about waiting for visions and listening to the church bells to hear voices in them. In short, much more of a young lady, and even of an intellectual, than most of the daughters of our petty bourgeoisie.
Joan’s voices and visions have played many tricks with her reputation. They have been held to prove that she was mad, that she was a liar and impostor, that she was a sorceress (she was burned for this), and finally that she was a saint. They do not prove any of these things; but the variety of the conclusions reached shew how little our matter-of-fact historians know about other people’s minds, or even about their own. There are people in the world whose imagination is so vivid that when they have an idea it comes to them as an audible voice, sometimes uttered by a visual figure. Criminal lunatic asylums are occupied largely by murderers who have obeyed voices. Thus a woman may hear voices telling her that she must cut her husband’s throat and strangle her child as they lie asleep; and she may feel obliged to do what she is told. By a medico-legal superstition it is held in our courts that criminals whose temptations present themselves under these illusions are not responsible for their actions, and must be treated as insane. But the seers of visions and the hearers of revelations are not always criminals. The inspirations and intuitions and unconsciously reasoned conclusions of genius sometimes assume similar illusions. Socrates, Luther, Swedenborg, Blake saw visions and heard voices just as Saint Francis and Saint Joan did. If Newton’s imagination had been of the same vividly dramatic kind he might have seen the ghost of Pythagoras walk into the orchard and explain why the apples were falling. Such an illusion would have invalidated neither the theory of gravitation nor Newton’s general sanity. What is more, the visionary method of making the discovery would not be a whit more miraculous than the normal method. The test of sanity is not the normality of the method but the reasonableness of the discovery. If Newton had been informed by Pythagoras that the moon was made of green cheese, then Newton would have been locked up. Gravitation, being a reasoned hypothesis which fitted remarkably well into the Copernican version of the observed physical facts of the universe, established Newton’s reputation for extraordinary intelligence, and would have done so no matter how fantastically he had arrived at it. Yet his theory of gravitation is not so impressive a mental feat as his astounding chronology, which establishes him as the king of mental conjurors, but a Bedlamite king whose authority no one now accepts. On the subject of the eleventh horn of the beast seen by the prophet Daniel he was more fantastic than Joan, because his imagination was not dramatic but mathematical and therefore extraordinarily susceptible to numbers: indeed if all his works were lost except his chronology we should say that he was as mad as a hatter. As it is, who dares diagnose Newton as a madman?
In the same way Joan must be judged a sane woman in spite of her voices because they never gave her any advice that might not have come to her from her mother wit exactly as gravitation came to Newton. We can all see now, especially since the late war threw so many of our women into military life, that Joan’s campaigning could not have been carried on in petticoats. This was not only because she did a man’s work, but because it was morally necessary that sex should be left out of the question as between her and her comrades-inarms. She gave this reason herself when she was pressed on the subject; and the fact that this entirely reasonable necessity came to her imagination first as an order from God delivered through the mouth of Saint Catherine does not prove that she was mad. The soundness of the order proves that she was unusually sane; but its form proves that her dramatic imagination played tricks with her senses. Her policy was also quite sound: nobody disputes that the relief of Orleans, followed up by the coronation at Rheims of the Dauphin as a counterblow to the suspicions then current of his legitimacy and consequently of his title, were military and political masterstrokes that saved France. They might have been planned by Napoleon or any other illusionproof genius. They came to Joan as an instruction from her Counsel, as she called her visionary saints; but she was none the less an able leader of men for imagining her ideas in this way.
What then is the modern view of Joan’s voices and visions and messages from God? The nineteenth century said that they were delusions, but that as she was a pretty girl, and had been abominably ill-treated and finally done to death by a superstitious rabble of medieval priests hounded on by a corrupt political bishop, it must be assumed that she was the innocent dupe of these delusions. The twentieth century finds this explanation too vapidly commonplace, and demands something more mystic. I think the twentieth century is right, because an explanation which amounts to Joan being mentally defective instead of, as she obviously was, mentally excessive, will not wash. I cannot believe, nor, if I could, could I expect all my readers to believe, as Joan did, that three ocularly visible well dressed persons, named respectively Saint Catherine, Saint Margaret, and Saint Michael, came down from heaven and gave her certain instructions with which they were charged by God for her. Not that such a belief would be more improbable or fantastic than some modern beliefs which we all swallow; but there are fashions and family habits in belief, and it happens that, my fashion being Victorian and my family habit Protestant, I find myself unable to attach any such objective validity to the form of Joan’s visions.
But that there are forces at work which use individuals for purposes far transcending the purpose of keeping these individuals alive and prosperous and respectable and safe and happy in the middle station in life, which is all any good bourgeois can reasonably require, is established by the fact that men will, in the pursuit of knowledge and of social readjustments for which they will not be a penny the better, and are indeed often many pence the worse, face poverty, infamy, exile, imprisonment, dreadful hardship, and death. Even the selfish pursuit of personal power does not nerve men to the efforts and sacrifices which are eagerly made in pursuit of extensions of our power over nature, though these extensions may not touch the personal life of the seeker at any point. There is no more mystery about this appetite for knowledge and power than about the appetite for food: both are known as facts and as facts only, the difference between them being that the appetite for food is necessary to the life of the hungry man and is therefore a personal appetite, whereas the other is an appetite for evolution, and therefore a superpersonal need.
The diverse manners in which our imaginations dramatize the approach of the superpersonal forces is a problem for the psychologist, not for the historian. Only, the historian must understand that visionaries are neither impostors nor lunatics. It is one thing to say that the figure Joan recognized as St Catherine was not really St Catherine, but the dramatization by Joan’s imagination of that pressure upon her of the driving force that is behind evolution which I have just called the evolutionary appetite. It is quite another to class her visions with the vision of two moons seen by a drunken person, or with Brocken spectres, echoes and the like. Saint Catherine’s instructions were far too cogent for that; and the simplest French peasant who believes in apparitions of celestial personages to favored mortals is nearer to the scientific truth about Joan than the Rationalist and Materialist historians and essayists who feel obliged to set down a girl who saw saints and heard them talking to her as either crazy or mendacious. If Joan was mad, all Christendom was mad too; for people who believe devoutly in the existence of celestial personages are every whit as mad in that sense as the people who think they see them. Luther, when he threw his inkhorn at the devil, was no more mad than any other Augustinian monk: he had a more vivid imagination, and had perhaps eaten and slept less: that was all.
All the popular religions in the world are made apprehensible by an array of legendary personages, with an Almighty Father, and sometimes a mother and divine child, as the central figures. These are presented to the mind’s eye in childhood; and the result is a hallucination which persists strongly throughout life when it has been well impressed. Thus all the thinking of the hallucinated adult about the fountain of inspiration which is continually flowing in the universe, or about the promptings of virtue and the revulsions of shame: in short, about aspiration and conscience, both of which forces are matters of fact more obvious than electro-magnetism, is thinking in terms of the celestial vision. And when in the case of exceptionally imaginative persons, especially those practising certain appropriate austerities, the hallucination extends from the mind’s eye to the body’s, the visionary sees Krishna or the Buddha or the Blessed Virgin or St Catherine as the case may be.
It is important to everyone nowadays to understand this, because modern science is making short work of the hallucinations without regard to the vital importance of the things they symbolize. If Joan were reborn today she would be sent, first to a convent school in which she would be mildly taught to connect inspiration and conscience with St Catherine and St Michael exactly as she was in the fifteenth century, and then finished up with a very energetic training in the gospel of Saints Louis Pasteur and Paul Bert, who would tell her (possibly in visions but more probably in pamphlets) not to be a superstitious little fool, and to empty out St Catherine and the rest of the Catholic hagiology as an obsolete iconography of exploded myths. It would be rubbed into her that Galileo was a martyr, and his persecutors incorrigible ignoramuses, and that St Teresa’s hormones had gone astray and left her incurably hyperpituitary or hyperadrenal or hysteroid or epileptoid or anything but asteroid. She would have been convinced by precept and experiment that baptism and receiving the body of her Lord were contemptible superstitions, and that vaccination and vivisection were enlightened practices. Behind her new Saints Louis and Paul there would be not only Science purifying Religion and being purified by it, but hypochondria, melancholia, cowardice, stupidity, cruelty, muckraking curiosity, knowledge without wisdom, and everything that the eternal soul in Nature loathes, instead of the virtues of which St Catherine was the figure head. As to the new rites, which would be the saner Joan? the one who carried little children to be baptized of water and the spirit, or the one who sent the police to force their parents to have the most villainous racial poison we know thrust into their veins? the one who told them the story of the angel and Mary, or the one who questioned them as to their experiences of the Edipus complex? the one to whom the consecrated wafer was the very body of the virtue that was her salvation, or the one who looked forward to a precise and convenient regulation of her health and her desires by a nicely calculated diet of thyroid extract, adrenalin, thymin, pituitrin, and insulin, with pick-me-ups of hormone stimulants, the blood being first carefully fortified with antibodies against all possible infections by inoculations of infected bacteria and serum from infected animals, and against old age by surgical extirpation of the reproductive ducts or weekly doses of monkey gland?
It is true that behind all these quackeries there is a certain body of genuine scientific physiology. But was there any the less a certain body of genuine psychology behind St Catherine and the Holy Ghost? And which is the healthier mind? the saintly mind or the monkey gland mind? Does not the present cry of Back to the Middle Ages, which has been incubating ever since the preRaphaelite movement began, mean that it is no longer our Academy pictures that are intolerable, but our credulities that have not the excuse of being superstitions, our cruelties that have not the excuse of barbarism, our persecutions that have not the excuse of religious faith, our shameless substitution of successful swindlers and scoundrels and quacks for saints as objects of worship, and our deafness and blindness to the calls and visions of the inexorable power that made us, and will destroy us if we disregard it? To Joan and her contemporaries we should appear as a drove of Gadarene swine, possessed by all the unclean spirits cast out by the faith and civilization of the Middle Ages, running violently down a steep place into a hell of high explosives. For us to set up our condition as a standard of sanity, and declare Joan mad because she never condescended to it, is to prove that we are not only lost but irredeemable. Let us then once for all drop all nonsense about Joan being cracked, and accept her as at least as sane as Florence Nightingale, who also combined a very simple iconography of religious belief with a mind so exceptionally powerful that it kept her in continual trouble with the medical and military panjandrums of her time.
That the voices and visions were illusory, and their wisdom all Joan’s own, is shewn by the occasions on which they failed her, notably during her trial, when they assured her that she would be rescued. Here her hopes flattered her; but they were not unreasonable: her military colleague La Hire was in command of a considerable force not so very far off; and if the Armagnacs, as her party was called, had really wanted to rescue her, and had put anything like her own vigor into the enterprise, they could have attempted it with very fair chances of success. She did not understand that they were glad to be rid of her, nor that the rescue of a prisoner from the hands of the Church was a much more serious business for a medieval captain, or even a medieval king, than its mere physical difficulty as a military exploit suggested. According to her lights her expectation of a rescue was reasonable; therefore she heard Madame Saint Catherine assuring her it would happen, that being her way of finding out and making up her own mind. When it became evident that she had miscalculated: when she was led to the stake, and La Hire was not thundering at the gates of Rouen nor charging Warwick’s men at arms, she threw over Saint Catherine at once, and recanted. Nothing could be more sane or practical. It was not until she discovered that she had gained nothing by her recantation but close imprisonment for life that she withdrew it, and deliberately and explicitly chose burning instead: a decision which shewed not only the extraordinary decision of her character, but also a Rationalism carried to its ultimate human test of suicide. Yet even in this the illusion persisted; and she announced her relapse as dictated to her by her voices.
The most sceptical scientific reader may therefore accept as a flat fact, carrying no implication of unsoundness of mind, that Joan was what Francis Galton and other modern investigators of human faculty call a visualizer. She saw imaginary saints just as some other people see imaginary diagrams and landscapes with numbers dotted about them, and are thereby able to perform feats of memory and arithmetic impossible to non-visualizers. Visualizers will understand this at once. Non-visualizers who have never read Galton will be puzzled and incredulous. But a very little inquiry among their acquaintances will reveal to them that the mind’s eye is more or less a magic lantern, and that the street is full of normally sane people who have hallucinations of all sorts which they believe to be part of the normal permanent equipment of all human beings.
Joan’s other abnormality, too common among uncommon things to be properly called a peculiarity, was her craze for soldiering and the masculine life. Her father tried to frighten her out of it by threatening to drown her if she ran away with the soldiers, and ordering her brothers to drown her if he were not on the spot. This extravagance was clearly not serious: it must have been addressed to a child young enough to imagine that he was in earnest. Joan must therefore as a child have wanted to run away and be a soldier. The awful prospect of being thrown into the Meuse and drowned by a terrible father and her big brothers kept her quiet until the father had lost his terrors and the brothers yielded to her natural leadership; and by that time she had sense enough to know that the masculine and military life was not a mere matter of running away from home. But the taste for it never left her, and was fundamental in determining her career.
If anyone doubts this, let him ask himself why a maid charged with a special mission from heaven to the Dauphin (this was how Joan saw her very able plan for retrieving the desperate situation of the uncrowned king) should not have simply gone to the court as a maid, in woman’s dress, and urged her counsel upon him in a woman’s way, as other women with similar missions had come to his mad father and his wise grandfather. Why did she insist on having a soldier’s dress and arms and sword and horse and equipment, and on treating her escort of soldiers as comrades, sleeping side by side with them on the floor at night as if there were no difference of sex between them? It may be answered that this was the safest way of travelling through a country infested with hostile troops and bands of marauding deserters from both sides. Such an answer has no weight because it applies to all the women who travelled in France at that time, and who never dreamt of travelling otherwise than as women. But even if we accept it, how does it account for the fact that when the danger was over, and she could present herself at court in feminine attire with perfect safety and obviously with greater propriety, she presented herself in her man’s dress, and instead of urging Charles, like Queen Victoria urging the War Office to send Roberts to the Transvaal, to send D’Alencon, De Rais, La Hire and the rest to the relief of Dunois at Orleans, insisted that she must go herself and lead the assault in person? Why did she give exhibitions of her dexterity in handling a lance, and of her seat as a rider? Why did she accept presents of armor and chargers and masculine surcoats, and in every action repudiate the conventional character of a woman? The simple answer to all these questions is that she was the sort of woman that wants to lead a man’s life. They are to be found wherever there are armies on foot or navies on the seas, serving in male disguise, eluding detection for astonishingly long periods, and sometimes, no doubt, escaping it entirely. When they are in a position to defy public opinion they throw off all concealment. You have your Rosa Bonheur painting in male blouse and trousers, and George Sand living a man’s life and almost compelling her Chopins and De Mussets to live women’s lives to amuse her. Had Joan not been one of those ‘unwomanly women’, she might have been canonized much sooner.
But it is not necessary to wear trousers and smoke big cigars to live a man’s life any more than it is necessary to wear petticoats to live a woman’s. There are plenty of gowned and bodiced women in ordinary civil life who manage their own affairs and other people’s, including those of their menfolk, and are entirely masculine in their tastes and pursuits. There always were such women, even in the Victorian days when women had fewer legal rights than men, and our modern women magistrates, mayors, and members of Parliament were unknown. In reactionary Russia in our own century a woman soldier organized an effective regiment of amazons, which disappeared only because it was Aldershottian enough to be against the Revolution. The exemption of women from military service is founded, not on any natural inaptitude that men do not share, but on the fact that communities cannot reproduce themselves without plenty of women. Men are more largely dispensable, and are sacrificed accordingly.
These two abnormalities were the only ones that were irresistibly prepotent in Joan; and they brought her to the stake. Neither of them was peculiar to her. There was nothing peculiar about her except the vigor and scope of her mind and character, and the intensity of her vital energy. She was accused of a suicidal tendency; and it is a fact that when she attempted to escape from Beaurevoir Castle by jumping from a tower said to be sixty feet high, she took a risk beyond reason, though she recovered from the crash after a few days fasting. Her death was deliberately chosen as an alternative to life without liberty. In battle she challenged death as Wellington did at Waterloo, and as Nelson habitually did when he walked his quarter deck during his battles with all his decorations in full blaze. As neither Nelson nor Wellington nor any of those who have performed desperate feats, and preferred death to captivity, has been accused of suicidal mania, Joan need not be suspected of it. In the Beaurevoir affair there was more at stake than her freedom. She was distracted by the news that Compiegne was about to fall; and she was convinced that she could save it if only she could get free. Still, the leap was so perilous that her conscience was not quite easy about it; and she expressed this, as usual, by saying that Saint Catherine had forbidden her to do it, but forgave her afterwards for her disobedience.
We may accept and admire Joan, then, as a sane and shrewd country girl of extraordinary strength of mind and hardihood of body. Everything she did was thoroughly calculated; and though the process was so rapid that she was hardly conscious of it, and ascribed it all to her voices, she was a woman of policy and not of blind impulse. In war she was as much a realist as Napoleon: she had his eye for artillery and his knowledge of what it could do. She did not expect besieged cities to fall Jerichowise at the sound of her trumpet, but, like Wellington, adapted her methods of attack to the peculiarities of the defence; and she anticipated the Napoleonic calculation that if you only hold on long enough the other fellow will give in: for example, her final triumph at Orleans was achieved after her commander Dunois had sounded the retreat at the end of a day’s fighting without a decision. She was never for a moment what so many romancers and playwrights have pretended: a romantic young lady. She was a thorough daughter of the soil in her peasantlike matter-of-factness and doggedness, and her acceptance of great lords and kings and prelates as such without idolatry or snobbery, seeing at a glance how much they were individually good for. She had the respectable countrywoman’s sense of the value of public decency, and would not tolerate foul language and neglect of religious observances, nor allow disreputable women to hang about her soldiers. She had one pious ejaculation ‘En nom De!’ and one meaningless oath ‘Par mon martin’; and this much swearing she allowed to the incorrigibly blasphemous La Hire equally with herself. The value of this prudery was so great in restoring the self-respect of the badly demoralized army that, like most of her policy, it justified itself as soundly calculated. She talked to and dealt with people of all classes, from laborers to kings, without embarrassment or affectation, and got them to do what she wanted when they were not afraid or corrupt. She could coax and she could hustle, her tongue having a soft side and a sharp edge. She was very capable: a born boss.
All this, however, must be taken with one heavy qualification. She was only a girl in her teens. If we could think of her as a managing woman of fifty we should seize her type at once; for we have plenty of managing women among us of that age who illustrate perfectly the sort of person she would have become had she lived. But she, being only a lass when all is said, lacked their knowledge of men’s vanities and of the weight and proportion of social forces. She knew nothing of iron hands in velvet gloves: she just used her fists. She thought political changes much easier than they are, and, like Mahomet in his innocence of any world but the tribal world, wrote letters to kings calling on them to make millennial rearrangements. Consequently it was only in the enterprises that were really simple and compassable by swift physical force, like the coronation and the Orleans campaign, that she was successful.
Her want of academic education disabled her when she had to deal with such elaborately artificial structures as the great ecclesiastical and social institutions of the Middle Ages. She had a horror of heretics without suspecting that she was herself a heresiarch, one of the precursors of a schism that rent Europe in two, and cost centuries of bloodshed that is not yet staunched. She objected to foreigners on the sensible ground that they were not in their proper place in France; but she had no notion of how this brought her into conflict with Catholicism and Feudalism, both essentially international. She worked by commonsense; and where scholarship was the only clue to institutions she was in the dark, and broke her shins against them, all the more rudely because of her enormous self-confidence, which made her the least cautious of human beings in civil affairs.
This combination of inept youth and academic ignorance with great natural capacity, push, courage, devotion, originality and oddity, fully accounts for all the facts in Joan’s career, and makes her a credible historical and human phenomenon; but it clashes most discordantly both with the idolatrous romance that has grown up around her, and the belittling scepticism that reacts against that romance.
English readers would probably like to know how these idolizations and reactions have affected the books they are most familiar with about Joan. There is the first part of the Shakespearean, or pseudo-Shakespearean trilogy of Henry VI, in which Joan is one of the leading characters. This portrait of Joan is not more authentic than the descriptions in the London papers of George Washington in 1780, of Napoleon in 1803, of the German Crown Prince in 1915, or of Lenin in 1917. It ends in mere scurrility. The impression left by it is that the playwright, having begun by an attempt to make Joan a beautiful and romantic figure, was told by his scandalized company that English patriotism would never stand a sympathetic representation of a French conqueror of English troops, and that unless he at once introduced all the old charges against Joan of being a sorceress and harlot, and assumed her to be guilty of all of them, his play could not be produced. As likely as not, this is what actually happened: indeed there is only one other apparent way of accounting for the sympathetic representation of Joan as a heroine culminating in her eloquent appeal to the Duke of Burgundy, followed by the blackguardly scurrility of the concluding scenes. That other way is to assume that the original play was wholly scurrilous, and that Shakespear touched up the earlier scenes. As the work belongs to a period at which he was only beginning his practice as a tinker of old works, before his own style was fully formed and hardened, it is impossible to verify this guess. His finger is not unmistakably evident in the play, which is poor and base in its moral tone; but he may have tried to redeem it from downright infamy by shedding a momentary glamor on the figure of The Maid.
When we jump over two centuries to Schiller, we find Die Jungfrau von Orleans drowned in a witch’s caldron of raging romance. Schiller’s Joan has not a single point of contact with the real Joan, nor indeed with any mortal woman that ever walked this earth. There is really nothing to be said of his play but that it is not about Joan at all, and can hardly be said to pretend to be; for he makes her die on the battlefield, finding her burning unbearable. Before Schiller came Voltaire, who burlesqued Homer in a mock epic called La Pucelle. It is the fashion to dismiss this with virtuous indignation as an obscene libel; and I certainly cannot defend it against the charge of extravagant indecorum. But its purpose was not to depict Joan, but to kill with ridicule everything that Voltaire righteously hated in the institutions and fashions of his own day. He made Joan ridiculous, but not contemptible nor (comparatively) unchaste; and as he also made Homer and St Peter and St Denis and the brave Dunois ridiculous, and the other heroines of the poem very unchaste indeed, he may be said to have let Joan off very easily. But indeed the personal adventures of the characters are so outrageous, and so Homerically free from any pretence at or even possibility of historical veracity, that those who affect to take them seriously only make themselves Pecksniffian. Samuel Butler believed The Iliad to be a burlesque of Greek Jingoism and Greek religion, written by a hostage or a slave; and La Pucelle makes Butler’s theory almost convincing. Voltaire represents Agnes Sorel, the Dauphin’s mistress, whom Joan never met, as a woman with a consuming passion for the chastest concubinal fidelity, whose fate it was to be continually falling into the hands of licentious foes and suffering the worst extremities of rapine. The combats in which Joan rides a flying donkey, or in which, taken unaware with no clothes on, she defends Agnes with her sword, and inflicts appropriate mutilations on her assailants, can be laughed at as they are intended to be without scruple; for no sane person could mistake them for sober history; and it may be that their ribald irreverence is more wholesome than the beglamored sentimentality of Schiller. Certainly Voltaire should not have asserted that Joan’s father was a priest; but when he was out to eraser l’infame (the French Church) he stuck at nothing.
So far, the literary representations of The Maid were legendary. But the publication by Quicherat in 1841 of the reports of her trial and rehabilitation placed the subject on a new footing. These entirely realistic documents created a living interest in Joan which Voltaire’s mock Homerics and Schiller’s romantic nonsense missed. Typical products of that interest in America and England are the histories of Joan by Mark Twain and Andrew Lang. Mark Twain was converted to downright worship of Joan directly by Quicherat. Later on, another man of genius, Anatole France, reacted against the Quicheratic wave of enthusiasm, and wrote a Life of Joan in which he attributed Joan’s ideas to clerical prompting and her military success to an adroit use of her by Dunois as a mascotte: in short, he denied that she had any serious military or political ability. At this Andrew saw red, and went for Anatole’s scalp in a rival Life of her which should be read as a corrective to the other. Lang had no difficulty in shewing that Joan’s ability was not an unnatural fiction to be explained away as an illusion manufactured by priests and soldiers, but a straightforward fact.
It has been lightly pleaded in explanation that Anatole France is a Parisian of the art world, into whose scheme of things the able, hardheaded, hardhanded female, though she dominates provincial France and business Paris, does not enter; whereas Lang was a Scot, and every Scot knows that the grey mare is as likely as not to be the better horse. But this explanation does not convince me. I cannot believe that Anatole France does not know what everybody knows. I wish everybody knew all that he knows. One feels antipathies at work in his book. He is not anti-Joan; but he is anti-clerical, anti-mystic, and fundamentally unable to believe that there ever was any such person as the real Joan.
Mark Twain’s Joan, skirted to the ground, and with as many petticoats as Noah’s wife in a toy ark, is an attempt to combine Bayard with Esther Summerson from Bleak House into an unimpeachable American school teacher in armor. Like Esther Summerson she makes her creator ridiculous, and yet, being the work of a man of genius, remains a credible human goodygoody in spite of her creator’s infatuation. It is the description rather than the valuation that is wrong. Andrew Lang and Mark Twain are equally determined to make Joan a beautiful and most ladylike Victorian; but both of them recognize and insist on her capacity for leadership, though the Scots scholar is less romantic about it than the Mississippi pilot. But then Lang was, by lifelong professional habit, a critic of biographies rather than a biographer, whereas Mark Twain writes his biography frankly in the form of a romance.
They had, however, one disability in common. To understand Joan’s history it is not enough to understand her character: you must understand her environment as well. Joan in a nineteenth-twentieth century environment is as incongruous a figure as she would appear were she to walk down Piccadilly today in her fifteenth century armor. To see her in her proper perspective you must understand Christendom and the Catholic Church, the Holy Roman Empire and the Feudal System, as they existed and were understood in the Middle Ages. If you confuse the Middle Ages with the Dark Ages, and are in the habit of ridiculing your aunt for wearing ‘medieval clothes’, meaning those in vogue in the eighteen-nineties, and are quite convinced that the world has progressed enormously, both morally and mechanically, since Joan’s time, then you will never understand why Joan was burnt, much less feel that you might have voted for burning her yourself if you had been a member of the court that tried her; and until you feel that you know nothing essential about her.
That the Mississippi pilot should have broken down on this misunderstanding is natural enough. Mark Twain, the Innocent Abroad, who saw the lovely churches of the Middle Ages without a throb of emotion, author of A Yankee at the Court of King Arthur, in which the heroes and heroines of medieval chivalry are guys seen through the eyes of a street arab, was clearly out of court from the beginning. Andrew Lang was better read; but, like Walter Scott, he enjoyed medieval history as a string of Border romances rather than as the record of a high European civilization based on a catholic faith. Both of them were baptized as Protestants, and impressed by all their schooling and most of their reading with the belief that Catholic bishops who burnt heretics were persecutors capable of any villainy; that all heretics were Albigensians or Husites or Jews or Protestants of the highest character; and that the Inquisition was a Chamber of Horrors invented expressly and exclusively for such burnings. Accordingly we find them representing Peter Cauchon, Bishop of Beauvais, the judge who sent Joan to the stake, as an unconscionable scoundrel, and all the questions put to her as ‘traps’ to ensnare and destroy her. And they assume unhesitatingly that the two or three score of canons and doctors of law and divinity who sat with Cauchon as assessors, were exact reproductions of him on slightly less elevated chairs and with a different headdress.
The truth is that Cauchon was threatened and insulted by the English for being too considerate to Joan. A recent French writer denies that Joan was burnt, and holds that Cauchon spirited her away and burnt somebody or something else in her place, and that the pretender who subsequently personated her at Orleans and elsewhere was not a pretender but the real authentic Joan. He is able to cite Cauchon’s proJoan partiality in support of his view. As to the assessors, the objection to them is not that they were a row of uniform rascals, but that they were political partisans of Joan’s enemies. This is a valid objection to all such trials; but in the absence of neutral tribunals they are unavoidable. A trial by Joan’s French partisans would have been as unfair as the trial by her French opponents; and an equally mixed tribunal would have produced a deadlock. Such recent trials as those of Edith Cavell by a German tribunal and Roger Casement by an English one were open to the same objection; but they went forward to the death nevertheless, because neutral tribunals were not available. Edith, like Joan, was an arch heretic: in the middle of the war she declared before the world that ‘Patriotism is not enough.’ She nursed enemies back to health, and assisted their prisoners to escape, making it abundantly clear that she would help any fugitive or distressed person without asking whose side he was on, and acknowledging no distinction before Christ between Tommy and Jerry and Pitou the poilu. Well might Edith have wished that she could bring the Middle Ages back, and have fifty civilians, learned in the law or vowed to the service of God, to support two skilled judges in trying her case according to the Catholic law of Christendom, and to argue it out with her at sitting after sitting for many weeks. The modern military Inquisition was not so squeamish. It shot her out of hand; and her countrymen, seeing in this a good opportunity for lecturing the enemy on his intolerance, put up a statue to her, but took particular care not to inscribe on the pedestal ‘Patriotism is not enough’, for which omission, and the lie it implies, they will need Edith’s intercession when they are themselves brought to judgment, if any heavenly power thinks such moral cowards capable of pleading to an intelligible indictment.
The point need be no further labored. Joan was persecuted essentially as she would be persecuted today. The change from burning to hanging or shooting may strike us as a change for the better. The change from careful trial under ordinary law to recklessly summary military terrorism may strike us as a change for the worse. But as far as toleration is concerned the trial and execution in Rouen in 1431 might have been an event of today; and we may charge our consciences accordingly. If Joan had to be dealt with by us in London she would be treated with no more toleration than Miss Sylvia Pankhurst, or the Peculiar People, or the parents who keep their children from the elementary school, or any of the others who cross the line we have to draw, rightly or wrongly, between the tolerable and the intolerable.
Besides, Joan’s trial was not, like Casement’s, a national political trial. Ecclesiastical courts and the courts of the Inquisition (Joan was tried by a combination of the two) were Courts Christian: that is, international courts; and she was tried, not as a traitress, but as a heretic, blasphemer, sorceress, and idolater. Her alleged offences were not political offences against England, nor against the Burgundian faction in France, but against God and against the common morality of Christendom. And although the idea we call Nationalism was so foreign to the medieval conception of Christian society that it might almost have been directly charged against Joan as an additional heresy, yet it was not so charged; and it is unreasonable to suppose that the political bias of a body of Frenchmen like the assessors would on this point have run strongly in favor of the English foreigners (even if they had been making themselves particularly agreeable in France instead of just the contrary) against a Frenchwoman who had vanquished them.
The tragic part of the trial was that Joan, like most prisoners tried for anything but the simplest breaches of the ten commandments, did not understand what they were accusing her of. She was much more like Mark Twain than like Peter Cauchon. Her attachment to the Church was very different from the Bishop’s, and does not, in fact, bear close examination from his point of view. She delighted in the solaces the Church offers to sensitive souls: to her, confession and communion were luxuries beside which the vulgar pleasures of the senses were trash. Her prayers were wonderful conversations with her three saints. Her piety seemed superhuman to the formally dutiful people whose religion was only a task to them. But when the Church was not offering her her favorite luxuries, but calling on her to accept its interpretation of God’s will, and to sacrifice her own, she flatly refused, and made it clear that her notion of a Catholic Church was one in which the Pope was Pope Joan. How could the Church tolerate that, when it had just destroyed Hus, and had watched the career of Wycliffe with a growing anger that would have brought him, too, to the stake, had he not died a natural death before the wrath fell on him in his grave? Neither Hus nor Wycliffe was as bluntly defiant as Joan: both were reformers of the Church like Luther; whilst Joan, like Mrs Eddy, was quite prepared to supersede St Peter as the rock on which the Church was built, and, like Mahomet, was always ready with a private revelation from God to settle every question and fit every occasion.
The enormity of Joan’s pretension was proved by her own unconsciousness of it, which we call her innocence, and her friends called her simplicity. Her solutions of the problems presented to her seemed, and indeed mostly were, the plainest commonsense, and their revelation to her by her Voices was to her a simple matter of fact. How could plain commonsense and simple fact seem to her to be that hideous thing, heresy? When rival prophetesses came into the field, she was down on them at once for liars and humbugs; but she never thought of them as heretics. She was in a state of invincible ignorance as to the Church’s view; and the Church could not tolerate her pretensions without either waiving its authority or giving her a place beside the Trinity during her lifetime and in her teens, which was unthinkable. Thus an irresistible force met an immovable obstacle, and developed the heat that consumed poor Joan.
Mark and Andrew would have shared her innocence and her fate had they been dealt with by the Inquisition: that is why their accounts of the trial are as absurd as hers might have been could she have written one. All that can be said for their assumption that Cauchon was a vulgar villain, and that the questions put to Joan were traps, is that it has the support of the inquiry which rehabilitated her twenty-five years later. But this rehabilitation was as corrupt as the contrary proceeding applied to Cromwell by our Restoration reactionaries. Cauchon had been dug up, and his body thrown into the common sewer. Nothing was easier than to accuse him of cozenage, and declare the whole trial void on that account. That was what everybody wanted, from Charles the Victorious, whose credit was bound up with The Maid’s, to the patriotic Nationalist populace, who idolized Joan’s memory. The English were gone; and a verdict in their favour would have been an outrage on the throne and on the patriotism which Joan had set on foot.
We have none of these overwhelming motives of political convenience and popularity to bias us. For us the first trial stands valid; and the rehabilitation would be negligible but for the mass of sincere testimony it produced as to Joan’s engaging personal character. The question then arises: how did The Church get over the verdict at the first trial when it canonized Joan five hundred years later?
Easily enough. In the Catholic Church, far more than in law, there is no wrong without a remedy. It does not defer to Joanesque private judgment as such, the supremacy of private judgment for the individual being the quintessence of Protestantism; nevertheless it finds a place for private judgment in excelsis by admitting that the highest wisdom may come as a divine revelation to an individual. On sufficient evidence it will declare that individual a saint. Thus, as revelation may come by way of an enlightenment of the private judgment no less than by the words of a celestial personage appearing in a vision, a saint may be defined as a person of heroic virtue whose private judgment is privileged. Many innovating saints, notably Francis and Clare, have been in conflict with the Church during their lives, and have thus raised the question whether they were heretics or saints. Francis might have gone to the stake had he lived longer. It is therefore by no means impossible for a person to be excommunicated as a heretic, and on further consideration canonized as a saint. Excommunication by a provincial ecclesiastical court is not one of the acts for which the Church claims infallibility. Perhaps I had better inform my Protestant readers that the famous Dogma of Papal Infallibility is by far the most modest pretension of the kind in existence. Compared with our infallible democracies, our infallible medical councils, our infallible astronomers, our infallible judges, and our infallible parliaments, the Pope is on his knees in the dust confessing his ignorance before the throne of God, asking only that as to certain historical matters on which he has clearly more sources of information open to him than anyone else his decision shall be taken as final. The Church may, and perhaps some day will, canonize Galileo without compromising such infallibility as it claims for the Pope, if not without compromising the infallibility claimed for the Book of Joshua by simple souls whose rational faith in more important things has become bound up with a quite irrational faith in the chronicle of Joshua’s campaigns as a treatise on physics. Therefore the Church will probably not canonize Galileo yet awhile, though it might do worse. But it has been able to canonize Joan without any compromise at all. She never doubted that the sun went round the earth: she had seen it do so too often.
Still, there was a great wrong done to Joan and to the conscience of the world by her burning. Tout comprendre, c’est tout pardonner, which is the Devil’s sentimentality, cannot excuse it. When we have admitted that the tribunal was not only honest and legal, but exceptionally merciful in respect of sparing Joan the torture which was customary when she was obdurate as to taking the oath, and that Cauchon was far more self-disciplined and conscientious both as priest and lawyer than any English judge ever dreams of being in a political case in which his party and class prejudices are involved, the human fact remains that the burning of Joan of Arc was a horror, and that a historian who would defend it would defend anything. The final criticism of its physical side is implied in the refusal of the Marquesas islanders to be persuaded that the English did not eat Joan. Why, they ask, should anyone take the trouble to roast a human being except with that object? They cannot conceive its being a pleasure. As we have no answer for them that is not shameful to us, let us blush for our more complicated and pretentious savagery before we proceed to unravel the business further, and see what other lessons it contains for us.
First, let us get rid of the notion that the mere physical cruelty of the burning has any special significance. Joan was burnt just as dozens of less interesting heretics were burnt in her time. Christ, in being crucified, only shared the fate of thousands of forgotten malefactors. They have no preeminence in mere physical pain: much more horrible executions than theirs are on record, to say nothing of the agonies of so-called natural death at its worst.
Joan was burnt more than five hundred years ago. More than three hundred years later: that is, only about a hundred years before I was born, a woman was burnt on Stephen’s Green in my native city of Dublin for coining, which was held to be treason. In my preface to the recent volume on English Prisons under Local Government, by Sidney and Beatrice Webb, I have mentioned that when I was already a grown man I saw Richard Wagner conduct two concerts, and that when Richard Wagner was a young man he saw and avoided a crowd of people hastening to see a soldier broken on the wheel by the more cruel of the two ways of carrying out that hideous method of execution. Also that the penalty of hanging, drawing, and quartering, unmentionable in its details, was abolished so recently that there are men living who have been sentenced to it. We are still flogging criminals, and clamoring for more flogging. Not even the most sensationally frightful of these atrocities inflicted on its victim the misery, degradation, and conscious waste and loss of life suffered in our modern prisons, especially the model ones, without, as far as I can see, rousing any more compunction than the burning of heretics did in the Middle Ages. We have not even the excuse of getting some fun out of our prisons as the Middle Ages did out of their stakes and wheels and gibbets. Joan herself judged this matter when she had to choose between imprisonment and the stake, and chose the stake. And thereby she deprived The Church of the plea that it was guiltless of her death, which was the work of the secular arm. The Church should have confined itself to excommunicating her. There it was within its rights: she had refused to accept its authority or comply with its conditions; and it could say with truth ‘You are not one of us: go forth and find the religion that suits you, or found one for yourself.’ It had no right to say ‘You may return to us now that you have recanted; but you shall stay in a dungeon all the rest of your life.’ Unfortunately, The Church did not believe that there was any genuine soul saving religion outside itself; and it was deeply corrupted, as all the Churches were and still are, by primitive Calibanism (in Browning’s sense), or the propitiation of a dreaded deity by suffering and sacrifice. Its method was not cruelty for cruelty’s sake, but cruelty for the salvation of Joan’s soul. Joan, however, believed that the saving of her soul was her own business, and not that of les gens d’eglise. By using that term as she did, mistrustfully and contemptuously, she announced herself as, in germ, an anti-Clerical as thoroughgoing as Voltaire or Anatole France. Had she said in so many words ‘To the dustbin with the Church Militant and its blackcoated officials: I recognize only the Church Triumphant in heaven,’ she would hardly have put her view more plainly.
I must not leave it to be inferred here that one cannot be an anti-Clerical and a good Catholic too. All the reforming Popes have been vehement anti-Clericals, veritable scourges of the clergy. All the great Orders arose from dissatisfaction with the priests: that of the Franciscans with priestly snobbery, that of the Dominicans with priestly laziness and Laodiceanism, that of the Jesuits with priestly apathy and ignorance and indiscipline. The most bigoted Ulster Orangeman or Leicester Low Church bourgeois (as described by Mr Henry Nevinson) is a mere Gallio compared to Machiavelli, who, though no Protestant, was a fierce anti-Clerical. Any Catholic may, and many Catholics do, denounce any priest or body of priests, as lazy, drunken, idle, dissolute, and unworthy of their great Church and their function as the pastors of their flocks of human souls. But to say that the souls of the people are no business of the Churchmen is to go a step further, a step across the Rubicon. Joan virtually took that step.
And so, if we admit, as we must, that the burning of Joan was a mistake, we must broaden Catholicism sufficiently to include her in its charter. Our Churches must admit that no official organization of mortal men whose vocation does not carry with it extraordinary mental powers (and this is all that any Church Militant can in the face of fact and history pretend to be), can keep pace with the private judgment of persons of genius except when, by a very rare accident, the genius happens to be Pope, and not even then unless he is an exceedingly overbearing Pope. The Churches must learn humility as well as teach it. The Apostolic Succession cannot be secured or confined by the laying on of hands: the tongues of fire have descended on heathens and outcasts too often for that, leaving anointed Churchmen to scandalize History as worldly rascals. When the Church Militant behaves as if it were already the Church Triumphant, it makes these appalling blunders about Joan and Bruno and Galileo and the rest which make it so difficult for a Freethinker to join it; and a Church which has no place for Freethinkers: nay, which does not inculcate and encourage freethinking with a complete belief that thought, when really free, must by its own law take the path that leads to The Church’s bosom, not only has no future in modern culture, but obviously has no faith in the valid science of its own tenets, and is guilty of the heresy that theology and science are two different and opposite impulses, rivals for human allegiance.
I have before me the letter of a Catholic priest. ‘In your play,’ he writes, ‘I see the dramatic presentation of the conflict of the Regal, sacerdotal, and Prophetical powers, in which Joan was crushed. To me it is not the victory of any one of them over the others that will bring peace and the Reign of the Saints in the Kingdom of God, but their fruitful interaction in a costly but noble state of tension.’ The Pope himself could not put it better; nor can I. We must accept the tension, and maintain it nobly without letting ourselves be tempted to relieve it by burning the thread. This is Joan’s lesson to The Church; and its formulation by the hand of a priest emboldens me to claim that her canonization was a magnificently Catholic gesture as the canonization of a Protestant saint by the Church of Rome. But its special value and virtue cannot be apparent until it is known and understood as such. If any simple priest for whom this is too hard a saying tells me that it was not so intended, I shall remind him that the Church is in the hands of God, and not, as simple priests imagine, God in the hands of the Church; so if he answers too confidently for God’s intentions he may be asked ‘Hast thou entered into the springs of the sea? or hast thou walked in the recesses of the deep?’ And Joan’s own answer is also the answer of old: ‘Though He slay me, yet will I trust in Him; but I will maintain my own ways before Him.’
When Joan maintained her own ways she claimed, like Job, that there was not only God and the Church to be considered, but the Word made Flesh: that is, the unaveraged individual, representing life possibly at its highest actual human evolution and possibly at its lowest, but never at its merely mathematical average. Now there is no deification of the democratic average in the theory of the Church: it is an avowed hierarchy in which the members are sifted until at the end of the process an individual stands supreme as the Vicar of Christ. But when the process is examined it appears that its successive steps of selection and election are of the superior by the inferior (the cardinal vice of democracy), with the result that great popes are as rare and accidental as great kings, and that it has sometimes been safer for an aspirant to the Chair and the Keys to pass as a moribund dotard than as an energetic saint. At best very few popes have been canonized, or could be without letting down the standard of sanctity set by the self-elected saints.
No other result could have been reasonably expected; for it is not possible that an official organization of the spiritual needs of millions of men and women, mostly poor and ignorant, should compete successfully in the selection of its principals with the direct choice of the Holy Ghost as it flashes with unerring aim upon the individual. Nor can any College of Cardinals pray effectively that its choice may be inspired. The conscious prayer of the inferior may be that his choice may light on a greater than himself; but the sub-conscious intention of his self-preserving individuality must be to find a trustworthy servant of his own purposes. The saints and prophets, though they may be accidentally in this or that official position or rank, are always really self-selected, like Joan. And since neither Church nor State, by the secular necessities of its constitution, can guarantee even the recognition of such self-chosen missions, there is nothing for us but to make it a point of honor to privilege heresy to the last bearable degree on the simple ground that all evolution in thought and conduct must at first appear as heresy and misconduct. In short, though all society is founded on intolerance, all improvement is founded on tolerance, or the recognition of the fact that the law of evolution is Ibsen’s law of change. And as the law of God in any sense of the word which can now command a faith proof against science is a law of evolution, it follows that the law of God is a law of change, and that when the Churches set themselves against change as such, they are setting themselves against the law of God.
When Abernethy, the famous doctor, was asked why he indulged himself with all the habits he warned his patients against as unhealthy, he replied that his business was that of a direction post, which points out the way to a place, but does not go thither itself. He might have added that neither does it compel the traveller to go thither, nor prevent him from seeking some other way. Unfortunately our clerical direction posts always do coerce the traveller when they have the political power to do so. When the Church was a temporal as well as a spiritual power, and for long after to the full extent to which it could control or influence the temporal power, it enforced conformity by persecutions that were all the more ruthless because their intention was so excellent. Today, when the doctor has succeeded to the priest, and can do practically what he likes with parliament and the press through the blind faith in him which has succeeded to the far more critical faith in the parson, legal compulsion to take the doctor’s prescription, however poisonous, is carried to an extent that would have horrified the Inquisition and staggered Archbishop Laud. Our credulity is grosser than that of the Middle Ages, because the priest had no such direct pecuniary interest in our sins as the doctor has in our diseases: he did not starve when all was well with his flock, nor prosper when they were perishing, as our private commercial doctors must. Also the medieval cleric believed that something extremely unpleasant would happen to him after death if he was unscrupulous, a belief now practically extinct among persons receiving a dogmatically materialist education. Our professional corporations are Trade Unions without souls to be damned; and they will soon drive us to remind them that they have bodies to be kicked. The Vatican was never soulless: at worst it was a political conspiracy to make the Church supreme temporally as well as spiritually. Therefore the question raised by Joan’s burning is a burning question still, though the penalties involved are not so sensational. That is why I am probing it. If it were only an historical curiosity I would not waste my readers’ time and my own on it for five minutes.
The more closely we grapple with it the more difficult it becomes. At first sight we are disposed to repeat that Joan should have been excommunicated and then left to go her own way, though she would have protested vehemently against so cruel a deprivation of her spiritual food: for confession, absolution, and the body of her Lord were first necessaries of life to her. Such a spirit as Joan’s might have got over that difficulty as the Church of England got over the Bulls of Pope Leo, by making a Church of her own, and affirming it to be the temple of the true and original faith from which her persecutors had strayed. But as such a proceeding was, in the eyes of both Church and State at that time, a spreading of damnation and anarchy, its toleration involved a greater strain on faith in freedom than political and ecclesiastical human nature could bear. It is easy to say that the Church should have waited for the alleged evil results instead of assuming that they would occur, and what they would be. That sounds simple enough; but if a modern Public Health Authority were to leave people entirely to their own devices in the matter of sanitation, saying, ‘We have nothing to do with drainage or your views about drainage; but if you catch smallpox or typhus we will prosecute you and have you punished very severely like the authorities in Butler’s Erewhon,’ it would either be removed to the County Asylum or reminded that A’s neglect of sanitation may kill the child of B two miles off, or start an epidemic in which the most conscientious sanitarians may perish. We must face the fact that society is founded on intolerance. There are glaring cases of the abuse of intolerance; but they are quite as characteristic of our own age as of the Middle Ages. The typical modern example and contrast is compulsory inoculation replacing what was virtually compulsory baptism. But compulsion to inoculate is objected to as a crudely unscientific and mischievous anti-sanitary quackery, not in the least because we think it wrong to compel people to protect their children from disease. Its opponents would make it a crime, and will probably succeed in doing so; and that will be just as intolerant as making it compulsory. Neither the Pasteurians nor their opponents the Sanitarians would leave parents free to bring up their children naked, though that course also has some plausible advocates. We may prate of toleration as we will; but society must always draw a line somewhere between allowable conduct and insanity or crime, in spite of the risk of mistaking sages for lunatics and saviors for blasphemers. We must persecute, even to the death; and all we can do to mitigate the danger of persecution is, first, to be very careful what we persecute, and second, to bear in mind that unless there is a large liberty to shock conventional people, and a well informed sense of the value of originality, individuality, and eccentricity, the result will be apparent stagnation covering a repression of evolutionary forces which will eventually explode with extravagant and probably destructive violence.
The degree of tolerance attainable at any moment depends on the strain under which society is maintaining its cohesion. In war, for instance, we suppress the gospels and put Quakers in prison, muzzle the newspapers, and make it a serious offence to shew a light at night. Under the strain of invasion the French Government in 1792 struck off 4,000 heads, mostly on grounds that would not in time of settled peace have provoked any Government to chloroform a dog; and in 1920 the British Government slaughtered and burnt in Ireland to persecute the advocates of a constitutional change which it had presently to effect itself. Later on the Fascisti in Italy did everything that the Black and Tans did in Ireland, with some grotesquely ferocious variations, under the strain of an unskilled attempt at industrial revolution by Socialists who understood Socialism even less than Capitalists understand Capitalism. In the United States an incredibly savage persecution of Russians took place during the scare spread by the Russian Bolshevik revolution after 1917. These instances could easily be multiplied; but they are enough to shew that between a maximum of indulgent toleration and a ruthlessly intolerant Terrorism there is a scale through which toleration is continually rising or falling, and that there was not the smallest ground for the self-complacent conviction of the nineteenth century that it was more tolerant than the fifteenth, or that such an event as the execution of Joan could not possibly occur in what we call our own more enlightened times. Thousands of women, each of them a thousand times less dangerous and terrifying to our Governments than Joan was to the Government of her day, have within the last ten years been slaughtered, starved to death, burnt out of house and home, and what not that Persecution and Terror could do to them, in the course of Crusades far more tyrannically pretentious than the medieval Crusades which proposed nothing more hyperbolical than the rescue of the Holy Sepulchre from the Saracens. The Inquisition, with its English equivalent the Star Chamber, are gone in the sense that their names are now disused; but can any of the modern substitutes for the Inquisition, the Special Tribunals and Commissions, the punitive expeditions, the suspensions of the Habeas Corpus Act, the proclamations of martial law and of minor states of siege, and the rest of them, claim that their victims have as fair a trial, as well considered a body of law to govern their cases, or as conscientious a judge to insist on strict legality of procedure as Joan had from the Inquisition and from the spirit of the Middle Ages even when her country was under the heaviest strain of civil and foreign war? From us she would have had no trial and no law except a Defence of The Realm Act suspending all law; and for judge she would have had, at best, a bothered major, and at worst a promoted advocate in ermine and scarlet to whom the scruples of a trained ecclesiastic like Cauchon would seem ridiculous and ungentlemanly.
Having thus brought the matter home to ourselves, we may now consider the special feature of Joan’s mental constitution which made her so unmanageable. What is to be done on the one hand with rulers who will not give any reason for their orders, and on the other with people who cannot understand the reasons when they are given? The government of the world, political, industrial, and domestic, has to be carried on mostly by the giving and obeying of orders under just these conditions. ‘Don’t argue: do as you are told’ has to be said not only to children and soldiers, but practically to everybody. Fortunately most people do not want to argue: they are only too glad to be saved the trouble of thinking for themselves. And the ablest and most independent thinkers are content to understand their own special department. In other departments they will unhesitatingly ask for and accept the instructions of a policeman or the advice of a tailor without demanding or desiring explanations. Nevertheless, there must be some ground for attaching authority to an order. A child will obey its parents, a soldier his officer, a philosopher a railway porter, and a workman a foreman, all without question, because it is generally accepted that those who give the orders understand what they are about, and are duly authorized and even obliged to give them, and because, in the practical emergencies of daily life, there is no time for lessons and explanations, or for arguments as to their validity. Such obediences are as necessary to the continuous operation of our social system as the revolutions of the earth are to the succession of night and day. But they are not so spontaneous as they seem: they have to be very carefully arranged and maintained. A bishop will defer to and obey a king; but let a curate venture to give him an order, however necessary and sensible, and the bishop will forget his cloth and damn the curate’s impudence. The more obedient a man is to accredited authority the more jealous he is of allowing any unauthorized person to order him about.
With all this in mind, consider the career of Joan. She was a village girl, in authority over sheep and pigs, dogs and chickens, and to some extent over her father’s hired laborers when he hired any, but over no one else on earth. Outside the farm she had no authority, no prestige, no claim to the smallest deference. Yet she ordered everybody about, from her uncle to the king, the archbishop, and the military General Staff. Her uncle obeyed her like a sheep, and took her to the castle of the local commander, who, on being ordered about, tried to assert himself, but soon collapsed and obeyed. And so on up to the king, as we have seen. This would have been unbearably irritating even if her orders had been offered as rational solutions of the desperate difficulties in which her social superiors found themselves just then. But they were not so offered. Nor were they offered as the expression of Joan’s arbitrary will. It was never ‘I say so’, but always ‘God says so’.
Leaders who take that line have no trouble with some people, and no end of trouble with others. They need never fear a lukewarm reception. Either they are messengers of God, or they are blasphemous impostors. In the Middle Ages the general belief in witchcraft greatly intensified this contrast, because when an apparent miracle happened (as in the case of the wind changing at Orleans) it proved the divine mission to the credulous, and proved a contract with the devil to the sceptical. All through, Joan had to depend on those who accepted her as an incarnate angel against those who added to an intense resentment of her presumption a bigoted abhorrence of her as a witch. To this abhorrence we must add the extreme irritation of those who did not believe in the voices, and regarded her as a liar and impostor. It is hard to conceive anything more infuriating to a statesman or a military commander, or to a court favorite, than to be overruled at every turn, or to be robbed of the ear of the reigning sovereign, by an impudent young upstart practising on the credulity of the populace and the vanity and silliness of an immature prince by exploiting a few of those lucky coincidences which pass as miracles with uncritical people. Not only were the envy, snobbery, and competitive ambition of the baser natures exacerbated by Joan’s success, but among the friendly ones that were clever enough to be critical a quite reasonable scepticism and mistrust of her ability, founded on a fair observation of her obvious ignorance and temerity, were at work against her. And as she met all remonstrances and all criticisms, not with arguments or persuasion, but with a flat appeal to the authority of God and a claim to be in God’s special confidence, she must have seemed, to all who were not infatuated by her, so insufferable that nothing but an unbroken chain of overwhelming success in the military and political field could have saved her from the wrath that finally destroyed her.
To forge such a chain she needed to be the King, the Archbishop of Rheims, the Bastard of Orleans, and herself into the bargain; and that was impossible. From the moment when she failed to stimulate Charles to follow up his coronation with a swoop on Paris she was lost. The fact that she insisted on this whilst the king and the rest timidly and foolishly thought they could square the Duke of Burgundy, and effect a combination with him against the English, made her a terrifying nuisance to them; and from that time onward she could do nothing but prowl about the battlefields waiting for some lucky chance to sweep the captains into a big move. But it was to the enemy that the chance came: she was taken prisoner by the Burgundians fighting before Compiegne, and at once discovered that she had not a friend in the political world. Had she escaped she would probably have fought on until the English were gone, and then had to shake the dust of the court off her feet, and retire to Domremy as Garibaldi had to retire to Caprera.
This, I think, is all that we can now pretend to say about the prose of Joan’s career. The romance of her rise, the tragedy of her execution, and the comedy of the attempts of posterity to make amends for that execution, belong to my play and not to my preface, which must be confined to a sober essay on the facts. That such an essay is badly needed can be ascertained by examining any of our standard works of reference. They give accurately enough the facts about the visit to Vaucouleurs, the annunciation to Charles at Chinon, the raising of the siege of Orleans and the subsequent battles, the coronation at Rheims, the capture at Compiegne, and the trial and execution at Rouen, with their dates and the names of the people concerned; but they all break down on the melodramatic legend of the wicked bishop and the entrapped maiden and the rest of it. It would be far less misleading if they were wrong as to the facts, and right in their view of the facts. As it is, they illustrate the too little considered truth that the fashion in which we think changes like the fashion of our clothes, and that it is difficult, if not impossible, for most people to think otherwise than in the fashion of their own period.
This, by the way, is why children are never taught contemporary history. Their history books deal with periods of which the thinking has passed out of fashion, and the circumstances no longer apply to active life. For example, they are taught history about Washington, and told lies about Lenin. In Washington’s time they were told lies (the same lies) about Washington, and taught history about Cromwell. In the fifteenth and sixteenth centuries they were told lies about Joan, and by this time might very well be told the truth about her. Unfortunately the lies did not cease when the political circumstances became obsolete. The Reformation, which Joan had unconsciously anticipated, kept the questions which arose in her case burning up to our own day (you can see plenty of the burnt houses still in Ireland), with the result that Joan has remained the subject of anti-Clerical lies, of specifically Protestant lies, and of Roman Catholic evasions of her unconscious Protestantism. The truth sticks in our throats with all the sauces it is served with: it will never go down until we take it without any sauce at all.
But even in its simplicity, the faith demanded by Joan is one which the anti-metaphysical temper of nineteenth century civilization, which remains powerful in England and America, and is tyrannical in France, contemptuously refuses her. We do not, like her contemporaries, rush to the opposite extreme in a recoil from her as from a witch self-sold to the devil, because we do not believe in the devil nor in the possibility of commercial contracts with him. Our credulity, though enormous, is not boundless; and our stock of it is quite used up by our mediums, clairvoyants, hand readers, slate writers, Christian Scientists, psycho-analysts, electronic vibration diviners, therapeutists of all schools registered and unregistered, astrologers, astronomers who tell us that the sun is nearly a hundred million miles away and the Betelgeuse is ten times as big as the whole universe, physicists who balance Betelgeuse by describing the incredible smallness of the atom, and a host of other marvel mongers whose credulity would have dissolved the Middle Ages in a roar of sceptical merriment. In the Middle Ages people believed that the earth was flat, for which they had at least the evidence of their senses: we believe it to be round, not because as many as one per cent of us could give the physical reasons for so quaint a belief, but because modern science has convinced us that nothing that is obvious is true, and that everything that is magical, improbable, extraordinary, gigantic, microscopic, heartless, or outrageous is scientific.
I must not, by the way, be taken as implying that the earth is flat, or that all or any of our amazing credulities are delusions or impostures. I am only defending my own age against the charge of being less imaginative than the Middle Ages. I affirm that the nineteenth century, and still more the twentieth, can knock the fifteenth into a cocked hat in point of susceptibility to marvels and saints and prophets and magicians and monsters and fairy tales of all kinds. The proportion of marvel to immediately credible statement in the latest edition of the Encyclopaedia Britannica is enormously greater than in the Bible. The medieval doctors of divinity who did not pretend to settle how many angels could dance on the point of a needle cut a very poor figure as far as romantic credulity is concerned beside the modern physicists who have settled to the billionth of a millimetre every movement and position in the dance of the electrons. Not for worlds would I question the precise accuracy of these calculations or the existence of electrons (whatever they may be). The fate of Joan is a warning to me against such heresy. But why the men who believe in electrons should regard themselves as less credulous than the men who believed in angels is not apparent to me. If they refuse to believe, with the Rouen assessors of 1431, that Joan was a witch, it is not because that explanation is too marvellous, but because it is not marvellous enough.
For the story of Joan I refer the reader to the play which follows. It contains all that need be known about her; but as it is for stage use I have had to condense into three and a half hours a series of events which in their historical happening were spread over four times as many months; for the theatre imposes unities of time and place from which Nature in her boundless wastefulness is free. Therefore the reader must not suppose that Joan really put Robert de Baudricourt in her pocket in fifteen minutes, nor that her excommunication, recantation, relapse, and death at the stake were a matter of half an hour or so. Neither do I claim more for my dramatizations of Joan’s contemporaries than that some of them are probably slightly more like the originals than those imaginary portraits of all the Popes from Saint Peter onward through the Dark Ages which are still gravely exhibited in the Uffizi in Florence (or were when I was there last). My Dunois would do equally well for the Duc d’Alencon. Both left descriptions of Joan so similar that, as a man always describes himself unconsciously whenever he describes anyone else, I have inferred that these goodnatured young men were very like one another in mind; so I have lumped the twain into a single figure, thereby saving the theatre manager a salary and a suit of armor. Dunois’ face, still on record at Chateaudun, is a suggestive help. But I really know no more about these men and their circle than Shakespear knew about Falconbridge and the Duke of Austria, or about Macbeth and Macduff. In view of things they did in history, and have to do again in the play, I can only invent appropriate characters for them in Shakespear’s manner.
I have, however, one advantage over the Elizabethans. I write in full view of the Middle Ages, which may be said to have been rediscovered in the middle of the nineteenth century after an eclipse of about four hundred and fifty years. The Renascence of antique literature and art in the sixteenth century, and the lusty growth of Capitalism, between them buried the Middle Ages; and their resurrection is a second Renascence. Now there is not a breath of medieval atmosphere in Shakespear’s histories. His John of Gaunt is like a study of the old age of Drake. Although he was a Catholic by family tradition, his figures are all intensely Protestant, individualist, sceptical, self-centred in everything but their love affairs, and completely personal and selfish even in them. His kings are not statesmen: his cardinals have no religion: a novice can read his plays from one end to the other without learning that the world is finally governed by forces expressing themselves in religions and laws which make epochs rather than by vulgarly ambitious individuals who make rows. The divinity which shapes our ends, rough hew them how we will, is mentioned fatalistically only to be forgotten immediately like a passing vague apprehension. To Shakespear as to Mark Twain, Cauchon would have been a tyrant and a bully instead of a Catholic, and the Inquisitor Lemaitre would have been a Sadist instead of a lawyer. Warwick would have had no more feudal quality than his successor the King Maker has in the play of Henry VI. We should have seen them all completely satisfied that if they would only to their own selves be true they could not then be false to any man (a precept which represents the reaction against medievalism at its intensest) as if they were beings in the air, without public responsibilities of any kind. All Shakespear’s characters are so: that is why they seem natural to our middle classes, who are comfortable and irresponsible at other people’s expense, and are neither ashamed of that condition nor even conscious of it. Nature abhors this vacuum in Shakespear; and I have taken care to let the medieval atmosphere blow through my play freely. Those who see it performed will not mistake the startling event it records for a mere personal accident. They will have before them not only the visible and human puppets, but the Church, the Inquisition, the Feudal System, with divine inspiration always beating against their too inelastic limits: all more terrible in their dramatic force than any of the little mortal figures clanking about in plate armor or moving silently in the frocks and hoods of the order of St Dominic.
There are no villains in the piece. Crime, like disease, is not interesting: it is something to be done away with by general consent, and that is all about it. It is what men do at their best, with good intentions, and what normal men and women find that they must and will do in spite of their intentions, that really concern us. The rascally bishop and the cruel inquisitor of Mark Twain and Andrew Lang are as dull as pickpockets; and they reduce Joan to the level of the even less interesting person whose pocket is picked. I have represented both of them as capable and eloquent exponents of The Church Militant and The Church Litigant, because only by doing so can I maintain my drama on the level of high tragedy and save it from becoming a mere police court sensation. A villain in a play can never be anything more than a diabolus ex machina, possibly a more exciting expedient than a deus ex machina, but both equally mechanical, and therefore interesting only as mechanism. It is, I repeat, what normally innocent people do that concerns us; and if Joan had not been burnt by normally innocent people in the energy of their righteousness her death at their hands would have no more significance than the Tokyo earthquake, which burnt a great many maidens. The tragedy of such murders is that they are not committed by murderers. They are judicial murders, pious murders; and this contradiction at once brings an element of comedy into the tragedy: the angels may weep at the murder, but the gods laugh at the murderers.
Here then we have a reason why my drama of Saint Joan’s career, though it may give the essential truth of it, gives an inexact picture of some accidental facts. It goes almost without saying that the old Jeanne d’Arc melodramas, reducing everything to a conflict of villain and hero, or in Joan’s case villain and heroine, not only miss the point entirely, but falsify the characters, making Cauchon a scoundrel, Joan a prima donna, and Dunois a lover. But the writer of high tragedy and comedy, aiming at the innermost attainable truth, must needs flatter Cauchon nearly as much as the melo-dramatist vilifies him. Although there is, as far as I have been able to discover, nothing against Cauchon that convicts him of bad faith or exceptional severity in his judicial relations with Joan, or of as much anti-prisoner, propolice, class and sectarian bias as we now take for granted in our own courts, yet there is hardly more warrant for classing him as a great Catholic churchman, completely proof against the passions roused by the temporal situation. Neither does the inquisitor Lemaitre, in such scanty accounts of him as are now recoverable, appear quite so able a master of his duties and of the case before him as I have given him credit for being. But it is the business of the stage to make its figures more intelligible to themselves than they would be in real life; for by no other means can they be made intelligible to the audience. And in this case Cauchon and Lemaitre have to make intelligible not only themselves but the Church and the Inquisition, just as Warwick has to make the feudal system intelligible, the three between them having thus to make a twentieth-century audience conscious of an epoch fundamentally different from its own. Obviously the real Cauchon, Lemaitre, and Warwick could not have done this: they were part of the Middle Ages themselves, and therefore as unconscious of its peculiarities as of the atomic formula of the air they breathed. But the play would be unintelligible if I had not endowed them with enough of this consciousness to enable them to explain their attitude to the twentieth century. All I claim is that by this inevitable sacrifice of verisimilitude I have secured in the only possible way sufficient veracity to justify me in claiming that as far as I can gather from the available documentation, and from such powers of divination as I possess, the things I represent these three exponents of the drama as saying are the things they actually would have said if they had known what they were really doing. And beyond this neither drama nor history can go in my hands.
I have to thank several critics on both sides of the Atlantic, including some whose admiration for my play is most generously enthusiastic, for their heartfelt instructions as to how it can be improved. They point out that by the excision of the epilogue and all the references to such undramatic and tedious matters as the Church, the feudal system, the Inquisition, the theory of heresy and so forth, all of which, they point out, would be ruthlessly blue pencilled by any experienced manager, the play could be considerably shortened. I think they are mistaken. The experienced knights of the blue pencil, having saved an hour and a half by disembowelling the play, would at once proceed to waste two hours in building elaborate scenery, having real water in the river Loire and a real bridge across it, and staging an obviously sham fight for possession of it, with the victorious French led by Joan on a real horse. The coronation would eclipse all previous theatrical displays, shewing, first, the procession through the streets of Rheims, and then the service in the cathedral, with special music written for both. Joan would be burnt on the stage, as Mr Matheson Lang always is in The Wandering Jew, on the principle that it does not matter in the least why a woman is burnt provided she is burnt, and people can pay to see it done. The intervals between the acts whilst these splendors were being built up and then demolished by the stage carpenters would seem eternal, to the great profit of the refreshment bars. And the weary and demoralized audience would lose their last trains and curse me for writing such inordinately long and intolerably dreary and meaningless plays. But the applause of the press would be unanimous. Nobody who knows the stage history of Shakespear will doubt that this is what would happen if I knew my business so little as to listen to these well intentioned but disastrous counsellors: indeed it probably will happen when I am no longer in control of the performing rights. So perhaps it will be as well for the public to see the play while I am still alive.
As to the epilogue, I could hardly be expected to stultify myself by implying that Joan’s history in the world ended unhappily with her execution, instead of beginning there. It was necessary by hook or crook to shew the canonized Joan as well as the incinerated one; for many a woman has got herself burnt by carelessly whisking a muslin skirt into the drawing-room fireplace, but getting canonized is a different matter, and a more important one. So I am afraid the epilogue must stand.
To a professional critic (I have been one myself) theatre-going is the curse of Adam. The play is the evil he is paid to endure in the sweat of his brow; and the sooner it is over, the better. This would seem to place him in irreconcilable opposition to the paying playgoer, from whose point of view the longer the play, the more entertainment he gets for his money. It does in fact so place him, especially in the provinces, where the playgoer goes to the theatre for the sake of the play solely, and insists so effectively on a certain number of hours’ entertainment that touring managers are sometimes seriously embarrassed by the brevity of the London plays they have to deal in.
For in London the critics are reinforced by a considerable body of persons who go to the theatre as many others go to church, to display their best clothes and compare them with other people’s; to be in the fashion, and have something to talk about at dinner parties; to adore a pet performer; to pass the evening anywhere rather than at home: in short, for any or every reason except interest in dramatic art as such. In fashionable centres the number of irreligious people who go to church, of unmusical people who go to concerts and operas, and of undramatic people who go to the theatre, is so prodigious that sermons have been cut down to ten minutes and plays to two hours; and, even at that, congregations sit longing for the benediction and audiences for the final curtain, so that they may get away to the lunch or supper they really crave for, after arriving as late as (or later than) the hour of beginning can possibly be made for them.
Thus from the stalls and in the Press an atmosphere of hypocrisy spreads. Nobody says straight out that genuine drama is a tedious nuisance, and that to ask people to endure more than two hours of it (with two long intervals of relief) is an intolerable imposition. Nobody says ‘I hate classical tragedy and comedy as I hate sermons and symphonies; but I like police news and divorce news and any kind of dancing or decoration that has an aphrodisiac effect on me or on my wife or husband. And whatever superior people may pretend, I cannot associate pleasure with any sort of intellectual activity; and I don’t believe anyone else can either.’ Such things are not said; yet nine-tenths of what is offered as criticism of the drama in the metropolitan Press of Europe and America is nothing but a muddled paraphrase of it. If it does not mean that, it means nothing.
I do not complain of this, though it complains very unreasonably of me. But I can take no more notice of it than Einstein of the people who are incapable of mathematics. I write in the classical manner for those who pay for admission to a theatre because they like classical comedy or tragedy for its own sake, and like it so much when it is good of its kind and well done that they tear themselves away from it with reluctance to catch the very latest train or omnibus that will take them home. Far from arriving late from an eight or half-past eight o’clock dinner so as to escape at least the first half-hour of the performance, they stand in queues outside the theatre doors for hours beforehand in bitingly cold weather to secure a seat. In countries where a play lasts a week, they bring baskets of provisions and sit it out. These are the patrons on whom I depend for my bread. I do not give them performances twelve hours long, because circumstances do not at present make such entertainments feasible; though a performance beginning after breakfast and ending at sunset is as possible physically and artistically in Surrey or Middlesex as in Ober–Ammergau; and an all-night sitting in a theatre would be at least as enjoyable as an all-night sitting in the House of Commons, and much more useful. But in St Joan I have done my best by going to the well-established classical limit of three and a half hours’ practically continuous playing, barring the one interval imposed by considerations which have nothing to do with art. I know that this is hard on the pseudo-critics and on the fashionable people whose playgoing is a hypocrisy. I cannot help feeling some compassion for them when they assure me that my play, though a great play, must fail hopelessly, because it does not begin at a quarter to nine and end at eleven. The facts are overwhelmingly against them. They forget that all men are not as they are. Still, I am sorry for them; and though I cannot for their sakes undo my work and help the people who hate the theatre to drive out the people who love it, yet I may point out to them that they have several remedies in their own hands. They can escape the first part of the play by their usual practice of arriving late. They can escape the epilogue by not waiting for it. And if the irreducible minimum thus attained is still too painful, they can stay away altogether. But I deprecate this extreme course, because it is good neither for my pocket nor for their own souls. Already a few of them, noticing that what matters is not the absolute length of time occupied by a play, but the speed with which that time passes, are discovering that the theatre, though purgatorial in its Aristotelian moments, is not necessarily always the dull place they have so often found it. What do its discomforts matter when the play makes us forget them?
Ayot St Lawrence
Last updated Monday, December 22, 2014 at 10:54