by Eugène Sue
Canon Loyseleur— “It all depends upon that, monseigneur. We shall conduct the matter according to your wishes.”
Bishop Cauchon— “Yes, all, absolutely everything, depends upon that. Now, let us look into the chances of the process that we are to institute against her. The first obstacle is this: A direct appeal of Charles VII to the Pope. That prince may possibly request the Holy Father to use his omnipotent influence against the Inquisition’s pursuing its trial of the Maid for heresy. It is to her that Charles owes his crown. Before the consecration at Rheims he was quasi uncrowned. The most common gratitude, the least human regard would dictate the measure to him, even if he were certain of failing. But we know what the gratitude of kings amounts to.”
Canon Loyseleur— “I received a formal assurance at my interview with the emissary of the Sire of La Tremouille and the Bishop of Chartres that such an application on the part of Charles VII will not be made. The process of heresy will be allowed to take its course peacefully. Besides, the Bishop of Chartres is commissioned to notify the notables of Rheims of the capture of the Maid, and to foreshadow the fate that awaits her. He expressed himself in the following terms which his emissary transmitted to me and which I wrote down. They are these: (he reads) ‘The Bishop of Chartres hereby notifies the people of Rheims that the Maid has been captured before Compiegne, as a result of her disinclination to listen to any counsel, and wishing to act only at her own pleasure.’ The Bishop adds: ‘As to the rumor that is rife that the English will put the Maid to death, God has so willed it because she set herself up in pride, wore male attire, and did not obey the orders of God.’ So you see, monseigneur, after such a letter, written by a bishop, a member of the royal council, we may rest assured that Charles VII will neither directly nor indirectly attempt anything with the Holy Father in the matter of the process. She is dropped and renounced by the King.”
Bishop Cauchon— “Furthermore, we have the certainty that Charles VII and his council are secretly as desirous as ourselves of having Joan burned. Accordingly, they will not intervene with the secular, seeing that they will not do so with the clerical, power. For the last six months the Maid has been dragged from prison to prison, and have Charles VII or his council made a shadow of a move with the King of England in favor of the prisoner? Could he not demand her either under bail or in exchange for English prisoners? Idle attempts, perhaps; but they would at least have been a sign of that self-respect that ingrates always feel it necessary to display.”
Canon Loyseleur— “Nevertheless, monseigneur, allow me to put you a question. Joan was taken on May 24 of last year, 1430. Since then she has been a prisoner. Why this delay in starting the process? Why not taken, sentenced and executed?”
Bishop Cauchon— “I shall answer your question, and you will see that I was not to blame. The news of Joan’s capture reached us on the morning of May 25. The very next day, the registrar of Paris, acting under my orders, addressed in the name and under the seal of the Inquisitor of France a summons to Monseigneur the Duke of Burgundy, who is the suzerain of John of Luxembourg, one of whose equerries was the captor of the Maid. The summons was to the effect that the said Joan be surrendered to the jurisdiction of the said Inquisitor, to the end that she may answer, in the words of the good formula ‘to the good council, favor and aid of the good doctors and masters of the University of Paris.’”
Canon Loyseleur— “But, monseigneur, four or five months passed before the summons of the Inquisitor received an answer. The preliminaries of the process might have been shortened, and the Maid delivered to the executioner before this.”
Bishop Cauchon— “Do you not know that the decisions of the University of Paris — an ecclesiastical body, that, however, has a hand in politics — have a powerful influence not only upon the majority of the higher clergy which upholds the English rule, but also upon the bishops who have remained faithful to the royalist party? Now, then, did not the latter, yielding to popular clamor, declare through the medium of the clerics gathered at Poitiers two years ago for the purpose of interrogating Joan, that ‘she is neither a heretic nor a witch, and Charles VII may without endangering his salvation, avail himself of the aid that she brought him’? Very well, then. That opinion found partisans, even in the bosom of the University of Paris, which is an enlightened body and little inclined to believe in witches. The University was at first recalcitrant to my project of itself undertaking the process of heresy against Joan. It took me a long time, many negotiations and not a little money, to convince the objectors that from a political point of view it was of the highest importance to seem to believe in the witchery of Joan, and thus to deliver her to the flames, without which her influence would continue to assert itself, despite her captivity, and that such an influence, disastrous to the English, beneficent to the French, might, as it came very near doing, make Charles VII master of Paris. What would then happen? The University would be shorn of its power, its members would be proscribed and stripped of their privileges. In order to escape such a danger, it was imperative to break the instrument that threatened it, in other words, have Joan burned as a witch. (Laughing) It is a fact, we must always go back to the fagot. The pyre is our supreme argument.”
Canon Loyseleur— “And finally, monseigneur, did the University start the process?”
Bishop Cauchon— “Yes; but that was only a slight success. The opposition that I had to overcome with many of the members of the University caused me to fear for the issue if it depended wholly upon them. I wished to have the process started by the University, and then continued before an ecclesiastical tribunal devoted to myself. After sedulous endeavors to reach the desired end I hit upon the right means. It is quite ingenious and worthy of us, whose mission it is to lead men by the nose. You may judge for yourself. Where was the Maid captured?”
Canon Loyseleur— “In Compiegne.”
Bishop Cauchon— “To what diocese does Compiegne belong? Follow my reasoning closely.”
Canon Loyseleur— “To the diocese of Beauvais.”
Bishop Cauchon— “Who is Bishop of Beauvais by the grace of intrigues, the intervention of pretty courtesans and divine consent?”
Canon Loyseleur— “You, monseigneur; you are in possession of the bishopric.”
Bishop Cauchon (rubbing his hands)— “So, there you have it! The Maid, taken on the territory of my diocese, falls within my jurisdiction. I am her judge. The University started the process, but will conduct it before an ecclesiastical tribunal chosen by myself. I have appointed to that tribunal the canons of the chapter of Rouen and the priests of the University of Paris who are faithful to me. I have above all placed in the tribunal a number of Norman beneficiaries whose interests place body and soul on the side of the English. I have also convoked a few young laureates of the college, but only such as are little versed in affairs. My choice of them flatters their pride and assures me their blind support. Among these I may name William Erard, Nicole Midi, Thomas of Courcelles, rising luminaries of theology and canon law. The tribunal is entirely my creature. It can begin operations to-morrow, according to inquisitorial laws. That subject, dear canon, brings me to the matter that concerns you personally. I mean the great service that you can render England. The Duke will not show his gratitude to you in the manner that Charles VII did to Joan. You will have honors and wealth.”
Canon Loyseleur— “What must I do, monseigneur?”
Bishop Cauchon— “You are acquainted with the inquisitorial law. Its proceedings are simple, and go straight to the point. The sixteenth decretal formally sets forth: ‘The judges of heretics have the faculty to proceed in a simplified manner, direct, without the noise of advocates, or form of judgment.’”
Canon Loyseleur— “Simpliciter et de plano, absque advocatorum ac judiciorum strepitu et figura — The text is formal.”
Bishop Cauchon— “Whence it follows that myself and the inquisitor John Lemaitre will constitute a sufficient authority to apply to Joan the law against h
eretics. But in order to do that she must give us proofs of her heresy. There is where we run up against a grave difficulty, which it will be for you to remove.”
Canon Loyseleur— “How, monseigneur? What must I do?”
Bishop Cauchon— “However devoted to me the judges of the tribunal may be, they will require some proofs in order to condemn Joan and protect the dignity of the Church. Now, then, the she-devil has a reputation for craftiness. I have read her answers to the interrogatories at Poitiers. She more than once astounded and embarrassed the judges by her quick wit or by the loftiness of her answers. It must not go at Rouen as it did at Poitiers. This is the summary course that I would stamp upon the process, to the end that Joan may not escape. To obtain from herself condemnatory admissions, and pronounce her guilty upon them. And then after her sentence to find means of causing her to make a public recantation and to admit her to penitence.”
Canon Loyseleur (stupefied)— “But if she renounces her errors, then she is not condemned, monseigneur! If she is admitted to penitence, then she can not be burned!”
Bishop Cauchon— “Patience, listen. If Joan abjures her errors, she is admitted to penitence. We shall have given a proof of our gentleness and indulgence. At any rate the fools will think so.”
Canon Loyseleur— “If Joan escapes the fagot your end is not reached.”
Bishop Cauchon— “For one day. Immediately after she must be led by some skilful method to relapse into her previous heretical conduct. We may even get her to maintain that her abjuration was the result of a snare, a surprise. We can thus lead her to persevere in her damnable errors. The criminal relapse then gives us the right to condemn the penitent as ‘relapsed.’ We abandon her to the secular arm, and by it she is delivered to the executioner. Thus, the appearances of ecclesiastical charity being saved, the full burden will fall upon Joan herself.”
Canon Loyseleur— “The proposal is excellent. But how to carry it out?”
Bishop Cauchon— “I shall come to that presently. Let us first consider what flagrant proofs of heresy we must find in Joan’s answers. One example will explain my thoughts to you. The girl pretends to have seen saints and angels and to have heard supernatural voices. Now, then, in the eye of the Church and its holy canons Joan has not the sufficient and recognized, quality to converse and hold commerce with the blessed beings of paradise. In the eye of the canon law, the visions and apparitions of the said Joan, so far from proceeding from God, and emanating from celestial beings—”
Canon Loyseleur— “Proceed directly from Satan. A flagrant proof that Joan is an invoker of devils, hence a witch, hence deserving of the fagot.”
Bishop Cauchon— “One moment — a stone lies there in our way. It will have to be removed.”
Canon Loyseleur— “What stone, monseigneur? I do not see the said stone.”
Bishop Cauchon— “Our canon law admits a qualification in avowals concerning supernatural matters. Thus the tribunal would find itself prevented from passing sentence upon the Maid, if by some mishap, instead of her declaring affirmatively: ‘I have heard the voices,’ she were to say: ‘I believe I heard the voices.’ The doubtful form would cause the principal charge to fall. Now, then, I fear that whether guided by the instinct of self-preservation, or whether properly indoctrinated in advance, Joan may give her answers such a form as to perfidiously raise an unsurmountable obstacle in our way. Do you understand me?”
Canon Loyseleur— “Perfectly, monseigneur. But how shall we manage it that instead of saying: ‘I believe I heard the voices,’ Joan shall say: ‘I have heard the voices’?”
Bishop Cauchon— “Nothing is simpler. All we need is to have a councilor, in whom Joan may have full confidence, dictate to her certain answers that will be certain to lead to her condemnation.”
Canon Loyseleur— “Monseigneur, the girl is of extraordinary intelligence and is gifted with exceptional sound judgment. That is her reputation. How can we expect her to repose blind confidence in an unknown adviser?”
Bishop Cauchon— “My son in Christ, what is your name?”
Canon Loyseleur— “My name is Nicolas Loyseleur.”
Bishop Cauchon— “I believe the name is truly predestined.”
Canon Loyseleur— “Predestined?”
Bishop Cauchon (laughing)— “Without a doubt. What is the way that the skilful fowler practices the piping of birds in order to attract the mistrusting partridge? He skilfully imitates the bird’s chirping, and the latter believing one of his kind near, flies in the direction of the deceitful voice and falls into the snare. Now, then, my worthy canon, the apostle St. Peter was a fisher of men, you shall be a decoyer of women — to the greater glory of our order.”
Canon Loyseleur (after a moment’s reflection)— “I vaguely perceive your thought, monseigneur.”
Bishop Cauchon— “The Maid will arrive towards morning in Rouen. Her cell, her irons are ready. Well, then, it is necessary that when she enters her cell in the morning, she find you there. You must be a companion in her misery, and presently her confidant.”
Canon Loyseleur— “I, monseigneur! Such a mission for me!”
Bishop Cauchon— “You — in chains, hands and feet. You will moan. You will sigh at the cruelty of the English, at the severity with which I, a bishop, allow a poor priest to be treated whose only crime is that he remained faithful to the King of France. That is the outline of your role.”
Canon Loyseleur (smiling)— “Our divine master said: ‘Render unto Caesar what is Caesar’s, and unto God what is God’s.’”
Bishop Cauchon— “What is the application of that quotation! It is out of all connection.”
Canon Loyseleur— “Let us render to the Inquisition what belongs to the Inquisition. The method that you propose is skilful, I admit. But it has been practiced before upon the great Albigensian heretics as is attested by the following seventh decretal of the inquisitorial law: ‘Let none approach the heretic, except, from time to time, one or two faithful persons, who cautiously, and as if greatly moved by pity for him, shall give him advice,’ etc., etc.”
Bishop Cauchon— “Well! Just because the method has often been successfully put in practice by the Inquisition it is sure to succeed again! I do not mean to plume myself upon having invented it. It goes without saying that being Joan’s fowler you are also to be among her judges. To the end that you may enjoy the results of your skilful chirping, I reserved a place for you on the tribunal. You will sit in your robes with your cowl wholly over your head; it will conceal your face. Joan will not be able to recognize you. Informer and judge — it is agreed.”
Canon Loyseleur— “It will be all the more necessary, seeing that, thanks to my quality of priest, it will be easy for me to induce the girl to confess. In that case, you realize the tremendous advantage that may be gained over her, through her sincerely made avowals before the sacred tribunal of penitence.”
Bishop Cauchon (transported with joy)— “Canon! Canon! The Regent of England and the Cardinal of Winchester will worthily reward your zeal. You shall be bishop; I, archbishop.”
Canon Loyseleur— “My reward is in myself, monseigneur. What I do, I do, as you said, to the greater glory of our Church, and above all to its great profit. I feel outraged at the sight of a stupid mob attributing supernatural powers and divine relations to this peasant girl, who, according to canonical law, has none of the qualities for such celestial commerce. I feel for Joan the hatred, vigorous and legitimate, that the captains, her rivals, pursue her with. ‘What is the use,’ they justly said, ‘of being born noble? What is the use of growing old in the harness, if it is enough for a cowherdess to come and our illustrious houses are eclipsed?’ You tax Charles VII with ingratitude, monseigneur. You are wrong. By showing himself ungrateful, he asserts his royal dignity. His conduct is politic when he repudiates the services of the Maid. Charles VII could not intervene in Joan’s behalf without thereby making the admission, disgraceful to his Majesty— ‘A vassal h
as rendered the crown to a descendant of the Frankish Kings.’ England, the Church, the knighthood of France, Charles VII and his council — all are interested in having the Maid burned alive. And she shall be roasted, even if I should myself have to light the pyre!”
Bishop Cauchon (laughing)— “That is too much zeal, canon! In her infinite mercy, our holy mother the Church sends people to the pyre but never herself burns them with her maternal hands. Execution is the province of the secular arm. Thanks to your spiritual aid, it will be done that way with Joan. She shall be roasted as a relapsed heretic, and the Church will have shown herself full of clemency to the very end. Our triumph will have results of an importance that you do not dream of. Joan will become even in the eyes of her partisans the most despicable of creatures. We shall burn her body and we shall stain her name and fame for now and evermore.”
Canon Loyseleur— “How, monseigneur? I do not quite grasp your meaning.”
Bishop Cauchon— “I shall prove to you to-morrow what I am now saying. In the meantime we must also see what advantage we can draw from the otherwise annoying chastity of the she-devil. Because, may God pardon me, she is still a virgin. But it is growing late. Go and take a few hours of rest. To-morrow early you must be all sorrow, moans and sighs, with irons to your hands and feet and lying upon straw in the cell of Joan.”
The canon departs; the Bishop remains alone. He busies himself with the preparation of the process and the drawing up of a series of questions based upon the actions and words of Joan the Maid.
