Part 8

Burgundy had invested Compiegne, when Joan, with four hundred men, rode into the town secretly at dawn. That day Joan led a sally against the Burgundians. Her Voices told her nothing, good or bad, she says. The Burgundians were encamped at Margny and at Clairoix, the English at Venette, villages on a plain near the walls. Joan crossed the bridge on a grey charger, in a surcoat of crimson silk, rode through the redoubt beyond the bridge, and attacked the Burgundians. Flavy in the town was to prevent the English from attacking her in the rear. He had boats on the river to secure Joan's retreat if necessary.

[Illustration: Joan captured]

Joan swept through Margny, driving the Burgundians before her; the garrison of Clairoix came to their help; the battle was doubtful. Meanwhile the English came up; they could not have reached the Burgundians, to aid them, but some of the Maid's men, seeing the English standards, fled. The English followed them under the walls of Compiegne; the gate of the redoubt was closed to prevent the English from entering with the runaways. Like Hector under Troy, the Maid was shut out from the town which she came to save.

Joan was with her own foremost line when the rear fled. They told her of her danger, she heeded not. For the last time rang out in that girlish voice: '_Allez avant! Forward, they are ours!_'

Her men seized her bridle and turned her horse's head about. The English held the entrance from the causeway; Joan and a few men (her brother was one of them) were driven into a corner of the outer wall. A rush was made at Joan. 'Yield I yield! give your faith to me!' each man cried.

'I have given my faith to Another,' she said, 'and I will keep my oath.'

Her enemies confess that on this day Joan did great feats of arms, covering the rear of her force when they had to fly.

Some French historians hold that the gates were closed by treason that the Maid might be taken. We may hope that this was not so; the commander of Compiegne held his town successfully for the king, and was rescued by Joan's friend, the brave Pothon de Xaintrailles.

HOW THE MAID LEAPED FROM THE TOWER OF BEAUREVOIR

The sad story that is still to tell shall be shortly told. There is no word nor deed of the Maid's, in captivity as in victory, that is not to her immortal honour. But the sight of the wickedness of men, their cowardice, cruelty, greed, ingratitude, is not a thing to linger over.

The Maid, as a prisoner of the Bastard of Wandomme, himself a man of Jean de Luxembourg, was led to Margny, where the Burgundian and English captains rejoiced over her. They had her at last, the girl who had driven them from fort and field. Luxembourg claimed her and carried her to Beaulieu. Not a French lance was laid in rest to rescue her; not a sou did the king send to ransom her. Where were Dunois and d'Alencon, Xaintrailles and La Hire? The bold Buccleugh, who carried Kinmont Willie out of Carlisle Castle, would not have left the Maid unrescued at Beaulieu. 'What is there that a man does _not_ dare?' he said to the angry Queen Elizabeth. But Dunois, d'Alencon, Xaintrailles, La Hire, dared all things. Something which we do not know of must have held these heroes back, and, being ignorant, it does not become us to blame them.

Joan was the very spirit of chivalry, but in that age of chivalry she was shamefully deserted. As a prisoner of war she should properly have been held to ransom. But, within two days of her capture, the Vicar-General of the Inquisition in France claimed her as a heretic and a witch. The English knights let the priests and the University of Paris judge and burn the girl whom they seldom dared to face in war. The English were glad enough to use French priests and doctors who would sell themselves to the task of condemning and burning their maiden enemy. She was the enemy of the English, and they did actually believe in witchcraft. The English were hideously cruel and superstitious: we may leave the French to judge Jean de Luxembourg, who sold the girl to England; Charles, who moved not a finger to help her; Bishop Cauchon and the University of Paris, who judged her lawlessly and condemned her to the stake; and the Archbishop of Reims, who said that she had deserved her fall. There is dishonour in plenty; let these false Frenchmen of her time divide their shares among themselves.

From Beaulieu, where she lay from May to August, Luxembourg carried his precious prize to Beaurevoir, near Cambrai, further from the French armies. He need not have been alarmed, not a French sword was drawn to help the Maid. At Beaurevoir, Joan was kindly treated by the ladies of the Castle. These ladies alone upheld the honour of the great name of France. They knelt and wept before Jean de Luxembourg, imploring him not to sell Joan to Burgundy, who sold her again to England. May their names ever be honoured! One of the gentlemen of the place, on the other hand, was rude to Joan, as he confessed thirty years later.

Joan was now kept in a high tower at Beaurevoir, and was allowed to walk on the leads. She knew she was sold to England, she had heard that the people of Compiegne were to be massacred. She would rather die than fall into English hands, 'rather give her soul to God, than her body to the English.' But she hoped to escape and relieve Compiegne. She, therefore, prayed for counsel to her Saints; might she leap from the top of the tower? Would they not bear her up in their hands? St. Catherine bade her not to leap; God would help her and the people of Compiegne.

Then, for the first time as far as we know, the Maid wilfully disobeyed her Voices. She leaped from the tower. They found her, not wounded, not a limb was broken, but stunned. She knew not what had happened; they told her she had leaped down. For three days she could not eat, 'yet was she comforted by St. Catherine, who bade her confess and seek pardon of God, and told her that, without fail, they of Compiegne should be relieved before Martinmas.' This prophecy was fulfilled. Joan was more troubled about Compiegne, than about her own coming doom. She was already sold to the English, like a sheep to the slaughter; they bought their French bishop Cauchon, he summoned his shavelings, the doctors of the University and of the Inquisition.

[Illustration: Joan at Beaurevoir]

The chivalry of England locked up the Maid in an iron cage at Rouen. The rest was easy to men of whom all, or almost all, were the slaves of superstition, fear, and greed. They were men like ourselves, and no worse, if perhaps no better, but their especial sins and temptations were those to which few of us are inclined. We, like Charles, are very capable of deserting, or at least of delaying to rescue, our bravest and best, like Gordon in Khartoum. But, as we are not afraid of witches, we do not cage and burn girls of nineteen. If we were as ignorant as our ancestors on this point, no doubt we should be as cowardly and cruel.

V

HOW THE MAID WAS TRIED AND CONDEMNED, AND HOW BRAVELY SHE DIED

ABOUT the trial and the death of the Maid, I have not the heart to write a long story. Some points are to be remembered. The person who conducted the trial, itself illegal, was her deadly enemy, the false Frenchman, the Bishop of Beauvais, Cauchon, whom she and her men had turned out of his bishoprick. It is most unjust and unheard of, that any one should be tried by a judge who is his private enemy. Next, Joan was kept in strong irons day and night, and she, the most modest of maidens, was always guarded by five brutal English soldiers of the lowest rank. Again, she was not allowed to receive the Holy Communion as she desired with tears. Thus weakened by long captivity and ill usage, she, an untaught girl, was questioned repeatedly for three months, by the most cunning and learned doctors in law of the Paris University. Often many spoke at once, to perplex her mind. But Joan always showed a wisdom which confounded them, and which is at least as extraordinary as her skill in war. She would never swear an oath to answer _all_ their questions. About herself, and all matters bearing on her own conduct, she would answer. About the king and the secrets of the king, she would not answer. If they forced her to reply about these things, she frankly said, she would not tell them the truth. The whole object of the trial was to prove that she dealt with powers of evil, and that her king had been crowned and aided by the devil. Her examiners, therefore, attacked her day by day, in public and in her dungeon, with questions about these visions which she held sacred, and could only speak of with a blush among her friends. Had she answered (as a lawyer said at the time), '_it seemed to me_ I saw a saint,' no man could have condemned her. Probably she did not know this, for she was not allowed to have an advocate of her own party, and she, a lonely girl, was opposed to the keenest and most learned lawyers of France. But she maintained that she certainly did see, hear, and touch her Saints, and that they came to her by the will of God. This was called blasphemy and witchcraft. And now came in the fatal Fairies! She was accused of dealing with devils under the Tree of Domremy.

Most was made of her refusal to wear woman's dress. For this she seems to have had two reasons; first, that to give up her old dress would have been to acknowledge that her mission was ended; next, for reasons of modesty, she being alone in prison among ruffianly men. She would wear woman's dress if they would let her take the Holy Communion, but this they refused. To these points she was constant, she would not deny her visions; she would not say one word against her king, 'the noblest Christian in the world' she called him, who had deserted her. She would not wear woman's dress in prison. We must remember that, as she was being tried by churchmen, she should have been, as she often prayed to be, in a prison of the church, attended by women. They set a spy on her, a caitiff priest named L'Oyseleur, who pretended to be her friend, and who betrayed her. The English soldiers were allowed to bully, threaten, and frighten away every one who gave her any advice. They took her to the torture-chamber, and threatened her with torture, but from this even these priests shrunk, except a few more cruel and cowardly than the rest. Finally, they put her up in public, opposite a pile of wood ready for burning, and then set a priest to preach at her. All through her trial, her Voices bade her 'answer boldly,' in three months she would give her last answer, in three months 'she would be free with great victory, and come into the Kingdom of Paradise.' In three months from the first day of her trial she went free through the gate of fire. Boldly she answered, and wisely. She would submit the truth of her visions to the Church, that is, to God, and the Pope. But she would _not_ submit them to 'the Church,' if that meant the clergy round her. At last, in fear of the fire, and the stake before her, and on promise of being taken to a kindlier prison among women, and released from chains, she promised to 'abjure,' to renounce her visions, and submit to the Church, that is to Cauchon, and her other priestly enemies. Some little note on paper she now signed with a cross, and repeated 'with a smile,' poor child, a short form of words. By some trick this signature was changed for a long document, in which she was made to confess all her visions false. It is certain that she did not understand her words in this sense.

Cauchon had triumphed. The blame of heresy and witchcraft was cast on Joan, and on her king as an accomplice. But the English were not satisfied; they made an uproar, they threatened Cauchon, for Joan's life was to be spared. She was to be in prison all her days, on bread and water, but, while she lived, they dared scarcely stir against the French. They were soon satisfied.

Joan's prison was not changed. There soon came news that she had put on man's dress again. The judges went to her. She told them (they say), that she put on this dress of her own free will. In confession, later, she told her priest that she had been refused any other dress, and had been brutally treated both by the soldiers and by an English lord. In self-defence, she dressed in the only attire within her reach. In any case, the promises made to her had been broken. The judge asked her if her Voices had been with her again?

[Illustration: 'They burned Joan the Maid']

'Yes.'

'What did they say?'

'God told me by the voices of St. Catherine and St. Margaret of the great sorrow of my treason, when I abjured to save my life; that I was damning myself for my life's sake.'

'Do you believe the Voices come from St. Margaret and St. Catherine?'

'Yes, and that they are from God.'

She added that she had never meant to deny this, had not understood that she had denied it.

All was over now; she was a 'relapsed heretic.'

The judges said that they visited Joan again on the morning of her death, and that she withdrew her belief in her Voices; or, at least, left it to the Church to decide whether they were good or bad, while she still maintained that they were _real_. She had expected release, and, for the first time, had been disappointed. At the stake she understood her Voices: they had foretold her martyrdom, 'great victory' over herself, and her entry into rest. But the document of the judges is not signed by the clerks, as all such documents must be. One of them, Manchon, who had not been present, was asked to sign it; he refused. Another, Taquel, is said to have been present, but he did not sign. The story is, therefore, worth nothing.

Enough. They burned Joan the Maid. She did not suffer long. Her eyes were fixed on a cross which a priest, Martin L'Advenu, held up before her. She maintained, he says, to her dying moment, the truth of her Voices. With a great cry of JESUS! she gave up her breath, and her pure soul was with God.

Even the English wept, even a secretary of the English king said that they had burned a Saint. One of the three great crimes of the world's history had been committed, and, of the three, this was the most cowardly and cruel. It profited the English not at all. 'Though they ceased not to be brave,' says Patrick Abercromby, a Scot,[26] 'yet they were almost on all occasions defeated, and within the short space of twenty-two years, lost not only all the conquests made by them in little less than a hundred, but also the inheritances which they had enjoyed for above three centuries bypast. It is not my part to follow them, as the French and my countrymen did, from town to town, and from province to province; I take much more pleasure in relating the glories than the disgraces of England.'

This disgrace the English must, and do, most sorrowfully confess, and, that it may never be forgotten while the civilised world stands, there lives, among the plays of Shakspeare, whether he wrote or did not write it, that first part of 'Henry VI.,' which may pair with the yet more abominable poem of the Frenchman, Voltaire.

Twenty years after her death, as we saw, Charles VII., in his own interest, induced the Pope and the Inquisition, to try the case of Joan over again. It was as certain that the clergy would find her innocent, now, as that they would find her guilty before. But, happily, they collected the evidence of most of the living people who had known her. Thus we have heard from the Domremy peasants how good she was as a child, from Dunois, d'Alencon, d'Aulon, how she was beautiful, courteous, and brave, from Isambart and L'Advenu, how nobly she died, and how she never made one complaint, but forgave all her enemies freely. All these old Latin documents were collected, edited, and printed, in 1849, by Monsieur Jules Quicherat, a long and noble labour. After the publication of this book, there has been, and can be, no doubt about the perfect goodness of Joan of Arc. The English long believed silly stories against her, as a bad woman, stories which were not even mentioned by her judges. The very French, at different times, have mocked at her memory, in ignorance and disbelief. They said she was a tool of politicians, who, on the other hand, never wanted her, or that she was crazy. Men mixed up with her glorious history the adventures of the false Maid, who pretended to be Joan come again, and people doubted as to whether she really died at Rouen. In modern times, some wiseacres have called the strongest and healthiest of women 'hysterical,' which is their way of accounting for her Voices. But now, thanks mainly to Monsieur Quicherat, and other learned Frenchmen, the world, if it chooses, may know Joan as she was; the stainless Maid, the bravest, gentlest, kindest, and wisest woman who ever lived. Her country people, in her lifetime, called her 'the greatest of Saints, after the Blessed Virgin,' and, at least, she is the greatest concerning whose deeds and noble sufferings history preserves a record. And her Voices we leave to Him who alone knows all truth.

FOOTNOTES:

[1] This unnamed monk of Dunfermline describes Joan as 'a maid worthy to be remembered, who caused the recovery of the kingdom of France from the hands of the tyrant Henry, King of England. This maid I saw and knew, and was with her in her conquests and sieges, ever present with her in her life and at her end.' The monk proposed to write Joan's history; unhappily his manuscript ends in the middle of a sentence. The French historians, as was natural, say next to nothing of their Scottish allies. See Quicherat, _Proces_, v. 339; and _The Book of Pluscarden_, edited by Mr. Felix Skene.

[2] M. Quicherat thinks that this is a mere fairy tale, but the author has sometimes seen wild birds (a lark, kingfisher, robin, and finch) come to men, who certainly had none of the charm of Joan of Arc. A thoughtful child, sitting alone, and very still, might find birds alight on her in a friendly way, as has happened to the author. If she fed them, so much the better.

[3] See M. Simeon Luce, _Jeanne d'Arc in Domremy_.

[4] Here we follow Father Ayroles's correction of Quicherat's reading of the manuscripts.

[5] The Voice and vision of St. Michael alarmed her at first. In 1425 the French had defeated the English by sea, under Mount St. Michael, the only fortress in Normandy which never yielded to England. Consequently St. Michael was in high esteem as the patron of France, and, of all saints, he was most likely to be in Joan's mind. (See Simeon Luce, _Jeanne d'Arc a Domremy_.) On the other hand, Father Ayroles correctly argues that Joan first heard the Voices the year before the victory near Mount St. Michael.

[6] M. Quicherat distinguishes three strange kinds of power in Joan. These are the power of seeing at a distance, the power of learning the secret thoughts of men, and the power of foretelling future events. Of each class 'one example at least rests on evidence so solid, that it cannot be rejected without rejecting the whole basis of the history.' He merely states facts, which he makes no attempt to explain. _Apercus Nouveaux_, p. 61.

[7] The date of this affair and that of the flight to Neufchateau are uncertain.

[8] It occurs in the _Chronique de la Pucelle_, by Cousinot de Montreuil, at that time the king's secretary, and elsewhere.

[9] Theod. de Leliis, _Proces_, ii. 42.

[10] _Proces_, iii. 99.

[11] This description is a few weeks later than the start from Blois.

[12] This estimate was probably incorrect; 3,500 was more like the actual number.

[13] _Proces_, iii. 100.

[14] _Proces_, iii. pp. 5, 6, 7. They were 'near Saint Loup,' he says, 'on the _right_ bank of the Loire above Orleans.' But (p. 7) he says that after their conversation he and Joan crossed to the right from the left bank. At all events they were some six miles higher up the river than Orleans.

[15] Following Pasquerel, her priest. _Proces_, iii, 109.

[16] Quicherat, _Nouveaux Apercus_, p. 76.

[17] 'Daughter of God, go on, and I will help thee.'

[18] Sir Walter Scott reckons that there were five men to each 'lance'; perhaps four men is more usually the right number.

[19] In _Proces_, iv. 414.

[20] D'Alencon, _Proces_, iii. 98.

[21] Dunois. _Proces_, iii. 14.

[22] Journal du Siege. _Proces_, iv. 195. As it stands, this authority is thirty years later than the events.

[23] This man was Clement de Fauquemberque. When he recorded the relief of Orleans, he drew on the margin of his paper a little fancy sketch of Joan, with long hair, a woman's dress, a sword, and a banner with the monogram of Jesus. This sketch still exists. (_Proces_, iv. 451.)

[24] This was not far from the present Theatre Francais. The statue of the Maid, on horseback, is near the place where she was wounded.

[25] Paris, as the Clerk of Parliament wrote in his note-book, could only be taken by blockade. It was a far larger city than Orleans, and we see how long the English, in the height of courage and confidence, were delayed by Orleans. But the Maid did not know the word 'impossible.' Properly supported, she could probably have taken Paris by assault; at the least she would not have left it while she lived.

[26] In 1715.

_HOW THE BASS WAS HELD FOR KING JAMES_

[Illustration: 'INSTANTLY A GUST OF WIND BLEW HER OFF THE ROCK INTO THE SEA']