Author: Aldous Huxley
Category: Literature
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No sooner had sentence been pronounced than Laubardemont sent orders to the surgeons Mannoury and Fourneau to proceed immediately to the prison. Mannoury was the first to arrive; but was so much disconcerted by what Grandier said to him about his earlier exploits with the needle that he retired in a panic, leaving to his colleague the task of preparing the victim for execution. The judges’ orders were that Grandier should be shaved all over — head, face and body. Fourneau, who was convinced of the parson’s innocence, respectfully apologized for what he had to do, then set to work.
The parson was stripped. The razor passed over his skin. In a few minutes his body was as hairless as a eunuch’s. Next, the rich black curls were sheared to a bristly stubble; the scalp was lathered and shaved clean. Then it was the turn of the Mephistophelean mustaches and the little beard.
“And now the eyebrows,” said a voice from the doorway.
Startled, they turned their heads. It was Laubardemont. Reluctantly, Fourneau did as he was told. That face, which so many women had found so irresistibly handsome, was now the mask, grotesquely bald, of the clown in a harlequinade.
“Good,” said the Commissioner, “good! And now the fingernails.”
Fourneau was puzzled.
“The fingernails,” Laubardemont repeated. “You will now pull out the fingernails.”
This time the surgeon refused to obey. Laubardemont began by being genuinely astonished. What was wrong? After all, the man was a convicted sorcerer. But the convicted sorcerer, the other retorted, was still a man. The Commissioner grew angry; but in spite of all his threats, the surgeon stood firm. There was no time to send for another operator, and Laubardemont had to be content with the partial disfigurement of his victim by shaving.
Dressed only in a long nightshirt and a pair of worn out slippers, Grandier was taken downstairs, bundled into a closed carriage and driven to the courthouse. Townspeople and tourists thronged the approaches; but only a favored few — high officials, men of rank with their wives and daughters, half a dozen faithful Cardinalists from among the bourgeoisie — were permitted to enter. Silks rustled; there was a rich glow of velvet, a glittering of jewels, a smell of civet and ambergris. In full canonicals Father Lactance and Father Tranquille entered the judgment hall. With consecrated whisks they scattered holy water over everything within range, intoning as they did so the formulas of exorcism. Then a door was opened and, in his nightgown and slippers, but with a skull cap and biretta on his shaven head, Grandier appeared on the threshold. After he too had been thoroughly sprinkled, the guards led him up the whole length of the hall and made him kneel before the judges’ bench. His hands were tied behind his back, and it was therefore impossible for him to bare his head. The clerk of the court stepped forward, snatched off his hat and cap and flung them down contemptuously on the floor. At the sight of that pale, hairless clown, several of the ladies giggled hysterically. An usher called for silence. The clerk put on his spectacles, cleared his throat and started to read the sentence — first, half a page of legal jargon; then a long description of the amende honorable which the prisoner was to make; then the condemnation to death at the stake; then a digression about the commemorative plaque to be set up in the Ursulines’ chapel at a cost of one hundred and fifty livres, chargeable to the prisoner’s confiscated estate; and finally, as a kind of afterthought, a casual mention of the tortures, ordinary and extraordinary, which were to precede the burning. “Pronounced at the said Loudun, August 18, 1634, and executed,” the clerk concluded emphatically, “the same day.”
There was a long silence. Then Grandier addressed his judges.
“My lords,” he said slowly and distinctly, “I call God the Father, God the Son and God the Holy Ghost to witness, together with the Virgin, my sole advocate, that I have never been a sorcerer, have never committed sacrilege and have never known any other magic than that of Holy Scripture, the which I have always preached. I adore my Savior and pray that I may partake in the merit of the blood of His Passion.”
He raised his eyes to heaven; then, after a moment, lowered them again to look at the Commissioner and his thirteen stipendiaries. In a tone almost of intimacy, as though they were his friends, he told them that he was afraid for his salvation — afraid lest the hideous torments prepared for his body might drive his poor soul to despair and, through that gravest of sins, to eternal damnation. Surely their lordships did not intend to kill a soul? And, that being so, surely they would be pleased, in their mercy, to mitigate, if only a little, the rigor of his punishment?
He paused for a few seconds and looked questioningly from face to stony face. From the women’s benches came the sound of another of those half-suppressed giggles. Once again the parson knew that there was no hope — no hope except in this God who was here and would not desert him, this Christ who was now, who would go on being now at every moment of his martyrdom.
Opening his mouth again, he began to talk about the martyrs. These holy witnesses had died for the love of God and the honor of Jesus Christ — had died on the wheel, in the flames, under the sword, riddled with arrows, torn and devoured by wild beasts. Never would he venture to compare himself with such as these; but at least he might hope that an infinitely merciful God would permit him to atone by his sufferings for all the sins of a vain and disordered life.
The parson’s words were so touching, and the fate which awaited him so monstrously cruel, that all but his most inveterate enemies were moved to pity. Some of the women who had giggled at the antics of the clown now found themselves in tears. The ushers called for silence. In vain. The sobbing was uncontrollable. Laubardemont was greatly disturbed. Nothing was going according to plan. Better than anyone else he must have known that Grandier was not guilty of the crimes for which he was to be tortured and burned alive. And yet, in some sublimely Pickwickian sense, the parson was a sorcerer. On the basis of a thousand pages of worthless evidence, thirteen hireling judges had said so. Therefore, though certainly false, it must somehow be true. Now, by all the rules of the game, Grandier should be spending his last hours in despair and rebellion, cursing the devil who had ensnared him and the God who was sending him to hell. Instead of which, the scoundrel was talking like a good Catholic and giving the most touching, the most heart-rending example of Christian resignation. The thing was insufferable. And what would His Eminence say, when he heard that the only result of this carefully stage-managed ceremony had been to convince the spectators that the parson was innocent? There was only one thing to do, and Laubardemont, who was a man of decision, promptly did it.
“Clear the court,” he ordered.
The ushers and the archers of the guard hastened to obey. Angrily protesting, the gentry and their ladies were herded out into the corridors and the waiting rooms. The doors were closed behind them. Save for Grandier, his guards and judges, the two friars and a handful of city officials, the great hall was empty.
Laubardemont now addressed the prisoner. Let him confess his guilt and reveal the names of his accomplices. Then and only then the judges might consider his appeal for mitigation of their sentence.
The parson answered that he could not name accomplices he had never had, nor confess to crimes of which he was completely innocent. . . .
But Laubardemont wanted a confession; indeed, he urgently needed one — needed it in order to confound the skeptics and silence the critics of his proceedings. From severe, his manner became, all of a sudden, positively genial. He gave orders that Grandier’s hands should be untied, then pulled a paper out of his pocket, dipped a pen in the inkpot and offered it to the prisoner. If he signed, it would be unnecessary to resort to torture.
According to all the rules, a convicted criminal should have jumped at this chance to buy himself a little mercy. Gauffridi, for example, the priestly magician of Marseilles, had ended by putting his name to anything and everything. But once again Grandier refused to play the game.
“I must beg your lordship to excuse me,” he said.
According to Father Tranquille, Laubardemont actually wept while he was making this final appeal for a confession. We need not doubt the friar’s word. Richelieu’s hangman possessed a genuine gift of tears. The eye-witness account of the last hours of Cinq-Mars and de Thou paints a picture of Laubardemont blubbering like a crocodile over the young men he had just condemned to death. In the present case tears were as unavailing as threats had been. Grandier persisted in his refusal to sign a false confession. To Lactance and Tranquille, the fact was further, final proof of guilt. It was Lucifer who had closed the prisoner’s mouth and hardened his heart against repentance.
Laubardemont turned off his tears. In a tone of cold fury he told the parson that this was the last proffer of mercy. Would he sign? Grandier shook his head. Laubardemont beckoned to the captain of the guards and ordered him to take the prisoner upstairs to the torture chamber. Grandier made no outcry. All he asked was that Father Ambrose might be sent for, to be with him during his ordeal. But Father Ambrose was not available. After his unauthorized visit to the prison, he had been ordered to leave the city. Grandier then asked for the assistance of Father Grillau, the Warden of the Cordeliers. But the Cordeliers were in bad odor for their refusal to accept the Capuchins’ new doctrine, or to have anything to do with the possession. And anyhow Grillau was known to have been on friendly terms with the parson and his family. Laubardemont refused to let him be sent for. If the prisoner wished for spiritual consolation, he might address himself to Lactance and Tranquille — the most relentless of his enemies.
“I see what it is,” said Grandier bitterly. “Not content with torturing my body, you wish to destroy my soul by plunging it into despair. One day you will have to answer for this to my Redeemer.”
Since Laubardemont’s time, evil has made some progress. Under Communist dictators, those who come to trial before a People’s Court invariably confess the crimes of which they have been accused — confess them even when they are imaginary. In the past, confession was by no means invariable. Even under torture, even at the stake, Grandier protested his innocence. And Grandier’s case was by no means unique. Many persons, women no less than men, went through similar experiences with the same indomitable constancy. Our ancestors invented the rack and the iron maiden, the boot and the water torture; but in the subtler arts of breaking the will and reducing the human being to subhumanity, they still had much to learn. In a sense, it may be, they did not even wish to learn these things. They had been brought up in a religion which taught that the will is free, the soul immortal; and they acted upon these beliefs even in relation to their enemies. Yes, even the traitor, even the convicted devil-worshiper had a soul which might yet be saved; and the most ferocious judges never refused him the consolations of a religion which went on offering salvation to the very end. Before and during execution, a priest was always at hand, doing his best to reconcile the departing criminal with his Creator. By a kind of blessed inconsistency, our fathers respected the personality even of those whom they were tormenting with red-hot pincers or breaking on the wheel.
For the totalitarian of our more enlightened century, there is no soul and no Creator; there is merely a lump of physiological raw material molded by conditioned reflexes and social pressures into what, by courtesy, is still called a human being. This product of the man-made environment is without intrinsic significance and possesses no rights to self-determination. It exists for Society and must conform to the Collective Will. In practice, of course, Society is nothing but the national State, and as a matter of brute fact, the Collective Will is merely the dictator’s will-to-power, sometimes mitigated, sometimes distorted to the verge of lunacy, by some pseudoscientific theory of what, in the gorgeous future, will be good for an actuarial abstraction labeled “Humanity.” Individuals are defined as the products and the instruments of Society. From this it follows that the political bosses, who claim to represent Society, are justified in committing any conceivable atrocity against such persons as they may choose to call Society’s enemies. Physical extermination by shooting (or, more profitably, by overwork in a slave labor camp) is not enough. It is a matter of observable fact that men and women are not the mere creatures of Society. But official theory proclaims that they are. Therefore it becomes necessary to depersonalize the “enemies of Society” in order to transform the official lie into truth. For those who know the trick, this reduction of the human to the subhuman, of the free individual to the obedient automaton, is a relatively simple matter. The personality of man is far less monolithic than the theologians were compelled by their dogmas to assume. The soul is not the same as the Spirit, but is merely associated with it. In itself, and until it consciously chooses to make way for the Spirit, it is no more than a rather loosely tied bundle of not very stable psychological elements. This composite entity can quite easily be disintegrated by anyone ruthless enough to wish to try and skillful enough to do the job in the right way.
In the seventeenth century this particular kind of ruthlessness was hardly thinkable, and the relevant skills were therefore never developed. Laubardemont was unable to extract the confession he so urgently needed; and though he would not allow the parson to choose his confessor, he conceded in principle that even a convicted sorcerer had a right to spiritual consolation.
The services of Tranquille and Lactance were offered and, very naturally, refused. Grandier was then given a quarter of an hour in which to reconcile his soul with God and prepare for his martyrdom.
The parson knelt and began to pray out loud.
“Great God and Sovereign Judge, help of the helpless and oppressed, succor me, give me the strength to bear the pains to which I have been condemned. Receive my soul into the beatitude of your saints, remit my sins, forgive this vilest and most despicable of your servants.
“Searcher of hearts, you know I am in no wise guilty of the crimes imputed to me, and that the fire which I must undergo is but the punishment of my concupiscence. Redeemer of mankind, forgive my enemies and my accusers; but cause them to see their sins, that they may repent. Holy Virgin, protector of the penitent, graciously receive my unhappy mother into your heavenly company; console her for the loss of a son who fears no other pains but those which she must endure on that earth, from which he is so soon to depart.”
He was silent. Not my will, but Thine. God here, among the instruments of torture; Christ now, in the hour of extremest anguish.
La Grange, the captain of the guards, was recording in his notebook what he remembered of the parson’s prayer. Laubardemont approached and asked the young officer what he was writing. Informed, he grew angry and wanted to confiscate the notebook. But La Grange defended his property, and the Commissioner had to be content with ordering him on no account to show what he had written to anyone else. Grandier was an unrepentant magician, and unrepentant magicians are not supposed to pray.
In Father Tranquille’s account of the trial and execution, and in the other narratives written from the official standpoint, the parson is made to behave in the most naïvely diabolistic manner. Instead of praying, he sings an improper song. Presented with the Crucifix, he turns away in abhorrence. The name of the Blessed Virgin never passes his lips; and though he sometimes pronouces the word “God,” it is obvious to every right-thinking person that what he really means is “Lucifer.”
Unfortunately for their thesis, these pious propagandists were not the only ones to leave a record of the proceedings. Laubardemont might enjoin secrecy; but he had no way of compelling La Grange to obey his orders. And there were other unbiased observers of the events — some of them, such as Ismaël Boulliau, the astronomer, known t
o us by name, others whose surviving manuscripts remain anonymous.
The clock struck, and the prisoner’s brief respite was at an end. He was bound, stretched out on the floor, with his legs, from the knees to the feet, enclosed between four oaken boards, of which the outer pair were fixed, while the two inner ones were movable. By driving wedges into the space separating the two movable boards, it was possible to crush the victim’s legs against the fixed framework of the machine. The difference between ordinary and extraordinary torture was measured by the number of progressively thicker wedges hammered home. Because it was invariably (though not immediately) fatal, the question extraordinary was administered only to condemned criminals, who were to be executed without delay.
While the prisoner was being prepared for the question, Fathers Lactance and Tranquille exorcised the ropes, the boards, the wedges and the mallets. This was very necessary; for if they were not driven out of these objects, the devils might, by their infernal arts, prevent the torture from being as excruciating as it ought to be. When the friars had finished their sprinkling and their muttering, the executioner stepped forward, raised his ponderous mallet and, like a man splitting a knotty piece of timber, brought it down with all his force. There was an uncontrollable shriek of pain. Father Lactance bent over the victim and asked in Latin if he would confess. But Grandier only shook his head.