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. Cruelty, Modern and Medieval. 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 pre-eminence 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.