ROBERT de Baudricourt, who in those days commanded the town of Vaucouleurs for the Dauphin Charles, was the son of Liébault de Baudricourt deceased, once chamberlain of Robert, Duke of Bar, governor of Pont-à-Mousson, and of Marguerite d'Aunoy, Lady of Blaise in Bassigny. Fourteen or fifteen years earlier he had succeeded his two uncles, Guillaume, the Bastard1 of Poitiers, and Jean d'Aunoy as Bailie of Chaumont and Commander of Vaucouleurs. His first wife had been a rich widow; after her death he had married, in 1425, another widow, as rich as the first, Madame Alarde de Chambley. And it is a fact that the peasants of Uruffe and of Gibeaumex stole the cart carrying the cakes ordered for the wedding feast. Sire Robert was like all the warriors2 of his time and country; he was greedy and cunning; he had many friends among his enemies and many enemies among his friends; he fought now for his own side, now against it, but always for his own advantage. For the rest he was no worse than his fellows, and one of the least stupid.[328]
Clad in a poor red gown,[329] but her heart bright with mystic love, Jeanne climbed the hill dominating the town and the valley. Without any difficulty she entered the castle, for its gates were opened as freely as if it had been a fair; and she was led into the hall where was Sire Robert among his men-at-arms. She heard the Voice saying to her: "That is he!"[330] And immediately she went straight to him, and spoke4 to him fearlessly, beginning, doubtless, by saying what she deemed to be most urgent: "I am come to you, sent by Messire," she said, "that you may send to the Dauphin and tell him to hold himself in readiness, but not to give battle to his enemies."[331]
Assuredly she must thus have spoken, prompted by a new revelation from her Voices. And it is important to notice that she repeated word for word what had been said seventy-five years earlier, not far from Vaucouleurs, by a peasant of Champagne5 who was a vavasour, that is, a freeman. This peasant's career had begun like Jeanne's, but had come to a much more abrupt6 conclusion. Jacques d'Arc's daughter had not been the first to say that revelations had been made to her concerning the war. Periods of great distress7 are the times when inspired persons most commonly appear. Thus it came to pass that in the[Pg i.63] days of the Plague and of the Black Prince the vavasour of Champagne heard a voice coming forth8 from a beam of light.
While he was at work in the fields the voice had said to him: "Go thou, and warn John, King of France, that he fight not against any of his enemies." It was a few days before the Battle of Poitiers.[332]
Then the counsel was wise; but in the month of May, 1428, it seemed less wise, and appeared to have little bearing on the state of affairs at that time. Since the disaster of Verneuil, the French had not felt equal to giving battle to their enemies; and they were not thinking of it. Towns were taken and lost, skirmishes were fought, sallies were attempted, but the enemy was not engaged in pitched battles. There was no need to restrain the Dauphin Charles, whom in those days nature and fortune rendered unadventurous.[333] About the time that Jeanne was uttering these words before Sire Robert, the English in France were preparing an expedition, and were hesitating, unable to decide whether to march on Angers or on Orléans.[334]
Jeanne gave utterance9 according to the promptings of her Archangel and her Saints, and touching10 warfare11 and the condition of the kingdom they knew neither more nor less than she. But it is not surprising that those who believe themselves sent by God should ask to be waited for. And again in the damsel's fear lest the French knights13 should once more[Pg i.64] give battle after their own guise14 there was much of the sound common sense of the people. They were only too well acquainted with knightly15 warfare.
Perfectly16 calm and self-possessed17, Jeanne went on and uttered a prophecy concerning the Dauphin: "Before mid18 Lent my Lord will grant him aid." Then straightway she added: "But in very deed the realm belongs not to the Dauphin. Nathless it is Messire's will that the Dauphin should be king and receive the kingdom in trust—en commande.[335] Notwithstanding his enemies, the Dauphin shall be king; and it is I who shall lead him to his anointing."
Doubtless the title Messire, in the sense in which she employed it, sounded strange and obscure, since Sire Robert, failing to understand it, asked: "Who is Messire?"
"The King of Heaven," the damsel answered.
She had made use of another term, concerning which, as far as we know, Sire Robert made no remark; and yet it is suggestive.[336]
That word commande employed in matters connected with inheritance signified something given in trust.[337] If the King received the kingdom en commande he would merely hold it in trust. Thus the maid's utterance agreed with the views of the most pious20 concerning Our Lord's government of kingdoms. By herself she could not have happened on the word or the idea; she had obviously been instructed by one of those churchmen whose influence[Pg i.65] we have discerned already[338] in the Lorraine prophecy, but the trace of whom has completely vanished.
Touching things spiritual Jeanne held converse21 with several priests; among others with Messire Arnolin, of Gondrecourt-le-Chateau22, and Messire Dominique Jacob, priest of Moutier-sur-Saulx, who was her confessor.[339] It is a pity we do not know what these ecclesiastics23 thought of the insatiable cruelty of the English, of the pride of my Lord Duke of Burgundy, of the misfortunes of the Dauphin, and whether they did not hope that one day Our Lord Jesus Christ at the prayer of the common folk would condescend24 to grant the kingdom en commande to Charles, son of Charles. It was possibly from one of these that Jeanne derived25 her theocratic26 ideas.[340]
While she was speaking to Sire Robert there was present, and not by chance merely, a certain knight12 of Lorraine, Bertrand de Poulengy, who possessed lands near Gondrecourt and held an office in the provostship of Vaucouleurs.[341] He was then about thirty-six years of age. He was a man who associated with churchmen; at least he was familiar with the manner of speech of devout27 persons.[342] Perhaps he now saw[Pg i.66] Jeanne for the first time; but he must certainly have heard of her; and he knew her to be good and pious. Twelve years before he had frequently visited Domremy; he knew the country well; he had sat beneath l'Arbre des Dames28, and had been several times to the house of Jacques d'Arc and Romée, whom he held to be good honest farmer folk.[343]
It may be that Bertrand de Poulengy was struck by the damsel's speech and bearing; it is more likely that the knight was in touch with certain ecclesiastics unknown to us, who were instructing the peasant seeress with an eye to rendering29 her better able to serve the realm of France and the Church. However that may be, in Bertrand she had a friend who was to be her strong support in the future.
For the nonce, however, if our information be correct, he did nothing and spoke not a word. Perhaps he judged it best to wait until the commander of the town should be ready to grant a more favourable30 hearing to the saint's request. Sire Robert understood nothing of all this; one point only appeared plain to him, that Jeanne would make a fine camp-follower and that she would be a great favourite with the men-at-arms.[344]
In dismissing the villein who had brought her, he gave him a piece of advice quite in keeping with the wisdom of the time concerning the chastising31 of daughters: "Take her back to her father and box her ears well."
Sire Robert held such discipline to be excellent, for more than once he urged Uncle Lassois to take Jeanne home well whipped.[345]
After a week's absence she returned to the village. Neither the Captain's contumely nor the garrison32's insults had humiliated33 or discouraged her. Imagining that her Voices had foretold34 them,[346] she held them to be proofs of the truth of her mission. Like those who walk in their sleep she was calm in the face of obstacles and yet quietly persistent35. In the house, in the garden, in the meadow, she continued to sleep that marvellous slumber37, in which she dreamed of the Dauphin, of his knights, and of battles with angels hovering38 above.
She found it impossible to be silent; on all occasions her secret escaped from her. She was always prophesying39, but she was never believed. On St. John the Baptist's Eve, about a month after her return, she said sententiously to Michel Lebuin, a husbandman of Burey, who was quite a boy: "Between Coussey and Vaucouleurs is a girl who in less than a year from now will cause the Dauphin to be anointed King of France."[347]
One day meeting Gérardin d'Epinal, the only man at Domremy not of the Dauphin's party, whose head according to her own confession40 she would willingly have cut off, although she was godmother to his son, she could not refrain from announcing even to him in veiled words her mystic dealing41 with God: "Gossip, if you were not a Burgundian there is something I would tell you."[348]
The good man thought it must be a question of an approaching betrothal42 and that Jacques d'Arc's daughter was about to marry one of the lads with whom she had broken bread under l'Arbre[Pg i.68] des Fées and drunk water from the Gooseberry Spring.
Alas43! how greatly would Jacques d'Arc have desired the secret to be of that nature. This upright man was very strict; he was careful concerning his children's conduct; and Jeanne's behaviour caused him anxiety. He knew not that she heard Voices. He had no idea that all day Paradise came down into his garden, that from Heaven to his house a ladder was let down, on which there came and went without ceasing more angels than had ever trodden the ladder of the Patriarch Jacob; neither did he imagine that for Jeannette alone, without any one else perceiving it, a mystery was being played, a thousand times richer and finer than those which on feast days were acted on platforms, in towns like Toul and Nancy. He was miles away from suspecting such incredible marvels44. But what he did see was that his daughter was losing her senses, that her mind was wandering, and that she was giving utterance to wild words. He perceived that she could think of nothing but cavalcades45 and battles. He must have known something of the escapade at Vaucouleurs. He was terribly afraid that one day the unhappy child would go off for good on her wanderings. This agonising anxiety haunted him even in his sleep. One night he dreamed that he saw her fleeing with men-at-arms; and this dream was so vivid that he remembered it when he awoke. For several days he said over and over again to his sons, Jean and Pierre: "If I really believed that what I dreamed of my daughter would ever come true, I would rather see her drowned by you; and if you would not do it I would drown her myself."[349]
Isabelle repeated these words to her daughter hop[Pg i.69]ing that they might alarm her and cause her to correct her ways. Devout as she was, Jeanne's mother shared her father's fears. The idea that their daughter was in danger of becoming a worthless creature was a cruel thought to these good people. In those troubled times there was a whole multitude of these wild women whom the men-at-arms carried with them on horseback. Each soldier had his own.
It is not uncommon46 for saints in their youth by the strangeness of their behaviour to give rise to such suspicions. And Jeanne displayed those signs of sainthood. She was the talk of the village. Folk pointed47 at her mockingly, saying: "There goes she who is to restore France and the royal house."[350]
The neighbours had no difficulty in finding a cause for the strangeness which possessed the damsel. They attributed it to some magic spell. She had been seen beneath the Beau Mai bewreathing it with garlands. The old beech48 was known to be haunted as well as the spring near by. It was well known, too, that the fairies cast spells. There were those who discovered that Jeanne had met a wicked fairy there. "Jeannette has met her fate beneath l'Arbre des Fées,"[351] they said. Would that none but peasants had believed that story!
On the 22nd of June, from the Duke of Bedford, Regent of France for Henry VI, Antoine de Vergy, Governor of Champagne, received a commission to furnish forth a thousand men-at-arms for the purpose of bringing the castellany of Vaucouleurs into subjection to the English. Three weeks later, commanded by the two Vergy, Antoine and Jean, the[Pg i.70] little company set forth. It consisted of four knights-banneret, fourteen knights-bachelor, and three hundred and sixty-three men-at-arms. Pierre de Trie, commander of Beauvais, Jean, Count of Neufchatel and Fribourg, were ordered to join the main body.[352]
On the march, as was his custom, Antoine de Vergy laid waste all the villages of the castellany with fire and sword. Threatened once again with a disaster with which they were only too well acquainted, the folk of Domremy and Greux already beheld49 their cattle captured, their barns set on fire, their wives and daughters ravished. Having experienced before that the Castle on the Island was not secure enough, they determined50 to flee and seek refuge in their market town of Neufchateau, only five miles away from Domremy. Thus they set out towards the middle of July. Abandoning their houses and fields and driving their cattle before them, they followed the road, through the fields of wheat and rye and up the vine-clad hills to the town, wherein they lodged51 as best they could.[353]
The d'Arc family was taken in by the wife of Jean Waldaires, who was called La Rousse. She kept an inn, where lodged soldiers, monks52, merchants, and pilgrims. There were some who suspected her of harbouring bad women.[354] And there is reason to believe that certain of her women customers were of doubtful reputation. Albeit53 she herself was of good standing19, that is to say, she was rich. She had money[Pg i.71] enough to lend sometimes to her fellow-citizens.[355] Although Neufchateau belonged to the Duke of Lorraine, who was of the Burgundian party, it has been thought that the hostess of this inn inclined towards the Armagnacs; but it is vain to attempt to discover the sentiments of La Rousse concerning the troubles of the kingdom of France.[356]
At Neufchateau as at Domremy Jeanne drove her father's beasts to the field and kept his flocks.[357] Handy and robust54 she used also to help La Rousse in her household duties.[358] This circumstance gave rise to the malicious55 report set on foot by the Burgundians that she had been serving maid in an inn frequented by drunkards and bad women.[359] The truth is that Jeanne, when she was not tending the cattle, and helping56 her hostess, passed all her time in church.[360]
There were two fine religious houses in the town, one belonging to the Grey Friars, the other to the Sisters of St. Claire, the sons and daughters of good St. Francis.[361] The monastery57 of the Grey Friars had been built two hundred years earlier by Mathieu II of Lorraine. The reigning59 duke had recently added richly to its endowments. Noble ladies, great lords, and among others a Bourlémont lord of Domremy and Greux lay there beneath brasses60.[362]
In the flower of their history these mendicant61 monks of old had welcomed to their third order[Pg i.72] crowds of citizens and peasants as well as multitudes of princes and kings.[363] Now they languished62 corrupt63 and decadent64 among the French friars. Quarrels and schisms65 were frequent. Notwithstanding Colette of Corbie's attempted restoration of the rule, the old discipline was nowhere observed.[364] These mendicants distributed leaden medals, taught short prayers to serve as charms, and vowed66 special devotion to the holy name of Jesus.[365]
During the fortnight Jeanne spent in the town of Neufchateau,[366] she frequented the church of the Grey Friars monastery, and two or three times confessed to brethren of the order.[367] It has been stated that she belonged to the third order of St. Francis, and the inference has been drawn67 that her affiliation68 dated from her stay at Neufchateau.[368]
Such an inference is very doubtful; and in any case the affiliation cannot have been very ceremoni[Pg i.73]ous. It is difficult to see how in so short a time the friars could have instructed her in the practices of Franciscan piety69. She was far too imbued70 with ecclesiastical notions concerning the spiritual and the temporal power, she was too full of mysteries and revelations to imbibe71 their spirit. Besides, her sojourn72 at Neufchateau was troubled by anxiety and broken by absences.
In this town she received a summons to appear before the official of Toul, in whose jurisdiction73 she was, as a native of Domremy-de-Greux. A young bachelor of Domremy alleged74 that a promise of marriage had been given him by Jacques d'Arc's daughter. Jeanne denied it. He persisted in his statement, and summoned her to appear before the official.[369] To this ecclesiastical tribunal such cases belonged; it pronounced judgment75 on questions of nullity of marriage or validity of betrothal.
The curious part of Jeanne's case is that her parents were against her, and on the side of the young man. It was in defiance77 of their wishes that she defended the suit and appeared before the official. Later she declared that in this matter she had disobeyed them, and that it was the only time she had failed in the submission78 she owed her parents.[370]
The journey from Neufchateau to Toul and back involved travelling more than twenty leagues on foot, over roads infested79 with bands of armed men, through a country desolated80 by fire and sword, from which the peasants of Domremy had recently fled in a panic. To such a journey, however, she made up her mind against the will of her parents.[Pg i.74]
Possibly she may have appeared before the judge at Toul, not once but two or three times. And there was a great chance of her having to journey day and night with her so-called betrothed81, for he was passing over the same road at the same time. Her Voices bade her fear nothing. Before the judge she swore to speak the truth, and denied having made any promise of marriage.
She had done nothing wrong. But an evil interpretation82 was set upon conduct which proceeded alone from an innocence83 both singular and heroic. At Neufchateau it was said that on those journeys she had consumed all her substance. But what was her substance? Alas! she had set out with nothing. She may have been driven to beg her bread from door to door. Saints receive alms as they give them: for the love of God. There was a story that her betrothed seeing her living during the trial in company with bad women, had abandoned his demand for justice, renouncing84 a bride of such bad repute.[371] Such calumnies85 were only too readily believed.
After a fortnight's sojourn at Neufchateau, Jacques d'Arc and his family returned to Domremy. The orchard86, the house, the monastery, the village, the fields,—in what a state of desolation did they behold87 them! The soldiers had plundered88, ravaged89, burnt everything. Unable to exact ransom90 from the villeins who had taken flight, the men-at-arms had destroyed all their goods. The monastery once as proud as a fortress91, with its watchman's tower, was now nothing but a heap of blackened ruins. And[Pg i.75] now on holy days the folk of Domremy must needs go to hear mass in the church of Greux.[372]
So full of danger were the times that the villagers were ordered to keep in fortified92 houses and castles.[373]
Meanwhile the English were laying siege to the town of Orléans, which belonged to their prisoner Duke Charles. By so doing they acted badly, for, having possession of his body, they ought to have respected his property.[374] They built fortified towers round the city of Orléans, the very heart of France; and it was said that they had entrenched93 themselves there in great strength.[375] Now Saint Catherine and Saint Margaret loved the Land of the Lilies; they were the sworn friends and gentle cousins of the Dauphin Charles. They talked to the shepherd maid of the misfortunes of the kingdom and continued to say: "Leave thy village and go into France."[376]
Jeanne was all the more impatient to set forth because she had herself announced the time of her arrival in France, and that time was drawing near. She had told the Commander of Vaucouleurs that succour should come to the Dauphin before mid Lent. She did not want to make her Voices lie.[377]
Towards the middle of January occurred the opportunity she was looking for of returning to Burey. At this time Durand Lassois' wife, Jeanne[Pg i.76] le Vauseul, was brought to bed.[378] It was the custom in the country for the young kinswomen and friends of the mother to attend and wait upon her and her babe. A good and kindly94 custom, followed all the more readily because of the opportunity it gave of pleasant meetings and cheerful gossip.[379] Jeanne urged her uncle to ask her father that she might be sent to tend the sick woman, and Lassois consented: he was always ready to do what his niece asked him, and perhaps his complaisance95 was encouraged by pious persons of some importance.[380] But how this father, who shortly before had said that he would throw his daughter into the Meuse rather than that she should go off with men-at-arms, should have allowed her to go to the gates of the town, protected by a kinsman96 of whose weakness he was well aware, is hard to understand. However so he did.[381]
Leaving the home of her childhood, which she was never to see again, Jeanne, in company with Durand Lassois, passed down her native valley in its winter bareness. As she went by the house of the husbandman Gérard Guillemette of Greux, whose children and Jacques d'Arc's were great friends, she cried: "Good-bye! I am going to Vaucouleurs."[382]
A few paces further she saw her friend Mengette: "Good-bye, Mengette," she said. "God bless thee."[383]
And by the way, on the doorsteps of the houses, whenever she saw faces she knew, she bade them[Pg i.77] farewell.[384] But she avoided Hauviette with whom she had played and slept in childhood and whom she dearly loved. If she were to bid her good-bye she feared that her heart would fail her. It was not till later that Hauviette heard of her friend's departure and then she wept bitterly.[385]
On her second arrival at Vaucouleurs, Jeanne imagined that she was setting foot in a town belonging to the Dauphin, and, in the language of the day, entering the royal antechamber.[386] She was mistaken. Since the beginning of August, 1428, the Commander of Vaucouleurs had yielded the fortress to Antoine de Vergy, but had not yet surrendered it to him.
It was one of those promises to capitulate at the end of a given time. They were not uncommon in those days, and they ceased to be valid76 if the fortress were relieved before the day fixed97 for its surrender.[387]
Jeanne went to Sire Robert in his castle just as she had done nine months before; and this was the revelation she made to him: "My Lord Captain," she said, "know that God has again given me to wit, and commanded me many times to go to the gentle Dauphin, who must be and who is the true King of France, and that he shall grant me men-at-arms with whom I shall raise the siege of Orléans and take him to his anointing at Reims."[388]
This time she announces that it is her mission to deliver Orléans. And the anointing is not to come to pass until this the first part of her task shall have been accomplished98. We cannot fail to recognise the readiness and the tact99 with which the Voices altered their commands previously100 given, according to the necessities of the moment. Robert's manner towards Jeanne had completely changed. He said nothing about boxing her ears and sending her back to her parents. He no longer treated her roughly; and if he did not believe her announcement at least he listened to it readily.
In one of her conversations with him she spoke of strange matters: "Once I have accomplished the behest Messire has given me, I shall marry and I shall bear three sons, the eldest101 of whom shall be pope, the second emperor, and the third king."
Sire Robert answered gayly: "Since thy sons are to be such great personages, I should like to give thee one. Thereby103 should I myself have honour."
Jeanne replied: "Nay104, gentle Robert, nay. It is not yet time. The Holy Ghost shall appoint the time."[389]
To judge from the few of her words handed down to us, in the early days of her mission the young prophetess spoke alternately two different languages. Her speech seemed to flow from two distinct sources. The one ingenuous105, candid106, na?ve, concise107, rustically108 simple, unconsciously arch, sometimes rough, alike[Pg i.79] chivalrous110 and holy, generally bearing on the inheritance and the anointing of the Dauphin and the confounding of the English. This was the language of her Voices, her own, her soul's language. The other, more subtle, flavoured with allegory and flowers of speech, critical with scholastic111 grace, bearing on the Church, suggesting the clerk and betraying some outside influence. The words she uttered to Sire Robert touching the children she should bear are of the second sort. They are an allegory. Her triple birth signifies that the peace of Christendom shall be born of her work, that after she shall have fulfilled her divine mission, the Pope, the Emperor, and the King—all three sons of God—shall cause concord112 and love to reign58 in the Church of Jesus Christ. The apologue is quite clear; and yet a certain amount of intelligence is necessary for its comprehension. The Captain failed to understand it; he interpreted it literally113 and answered accordingly, for he was a simple fellow and a merry.
Jeanne lodged in the town with humble114 folk, Henri Leroyer and his wife Catherine, friends of her cousin Lassois. She used to occupy her time in spinning, being a good spinster; and the little she had she gave to the poor. With Catherine she went to the parish church.[391] In the morning, in her most devout moods, she would climb the hill, round the foot of which cluster the roofs of the town, and enter the chapel115 of Sainte Marie-de-Vaucouleurs. This collegiate church, built in the reign of Philippe VI, adjoined the chateau wherein dwelt the Commander of Vaucouleurs. The venerable stone nave116 rose up boldly towards the east, overlooking the vast extent[Pg i.80] of hills and meadows, and dominating the valley where Jeanne had been born and bred. She used to hear mass and remain long in prayer.[392]
Under the chapel, in the crypt, there was an image of the Virgin117, ancient and deeply venerated118, called Notre-Dame-de-la-Vo?te.[393] It worked miracles, but especially on behalf of the poor and needy119. Jeanne delighted to remain in this dark and lonely crypt, where the saints preferred to visit her.
One day a young clerk, barely more than a child, who waited in the chapel, saw the damsel motionless, with hands clasped, head thrown back, eyes full of tears raised to heaven; and as long as he lived the vision of that rapture120 remained imprinted121 on his mind.[394]
She confessed often, usually to Jean Fournier, priest of Vaucouleurs.[395]
Her hostess was touched by the goodness and gentleness of her manner of life; but she was profoundly agitated122 when one day the damsel said to her: "Dost thou not know it hath been prophesied123 that France ruined by a woman shall be saved by a maiden124 from the Lorraine Marches?"
Leroyer's wife knew as well as Durand Lassois that Madame Ysabeau, as full of wickedness as Herodias, had delivered up Madame Catherine of France and the Kingdom of the Lilies to the King of England. And henceforth she was almost persuaded to believe that Jeanne was the maid announced by the prophecy.[396]
This pious damsel held converse with devout persons and also with men of noble rank. To all alike she said: "I must to the gentle Dauphin. It is the will of Messire, the King of Heaven, that I wend to the gentle Dauphin. I am sent by the King of Heaven. I must go even if I go on my knees."[397]
Revelations of this nature she made to Messire Aubert, Lord of Ourches. He was a good Frenchman and of the Armagnac party, since four years earlier he had made war against the English and Burgundians. She told him that she must go to the Dauphin, that she demanded to be taken to him, and that to him should redound125 profit and honour incomparable.
At length through her illuminations and her prophecies, her fame was spread abroad in the town; and her words were found to be good.[398]
In the garrison there was a man-at-arms of about twenty-eight years of age, Jean de Novelompont or Nouillompont, who was commonly called Jean de Metz. By rank a freeman, albeit not of noble estate, he had acquired or inherited the lordship of Nouillompont and Hovecourt, situate in that part of Barrois which was outside the Duke's domain126; and he bore its name.[399] Formerly127 in the pay of Jean de Wals, Captain and Provost of Stenay, he was now, in 1428, in the service of the Commander of Vaucouleurs.
Of his morals and manner of life we know nothing,[Pg i.82] except that three years before he had sworn a vile128 oath and been condemned129 to pay a fine of two sols.[400] Apparently130 when he took the oath he was in great wrath131.[401] He was more or less intimate with Bertrand de Poulengy, who had certainly spoken to him of Jeanne.
One day he met the damsel and said to her: "Well, ma mie, what are you doing here? Must the King be driven from his kingdom and we all turn English?"[402]
Such words from a young Lorraine warrior3 are worthy132 of notice. The Treaty of Troyes did not subject France to England; it united the two kingdoms. If war continued after as before, it was merely to decide between the two claimants, Charles de Valois and Henry of Lancaster. Whoever gained the victory, nothing would be changed in the laws and customs of France. Yet this poor freebooter of the German Marches imagined none the less that under an English king he would be an Englishman. Many French of all ranks believed the same and could not suffer the thought of being Anglicised; in their minds their own fates depended on the fate of the kingdom and of the Dauphin Charles.
Jeanne answered Jean de Metz: "I came hither to the King's territory to speak with Sire Robert, that he may take me or command me to be taken to the Dauphin; but he heeds133 neither me nor my words."
Then, with the fixed idea welling up in her heart that her mission must be begun before the middle of[Pg i.83] Lent: "Notwithstanding, ere mid Lent, I must be before the Dauphin, were I in going to wear my legs to the knees."[403]
A report ran through the towns and villages. It was said that the son of the King of France, the Dauphin Louis, who had just entered his fifth year, had been recently betrothed to the daughter of the King of Scotland, the three-year-old Madame Margaret, and the common people celebrated134 this royal union with such rejoicings as were possible in a desolated country.[404] Jeanne, when she heard these tidings, said to the man-at-arms: "I must go to the Dauphin, for no one in the world, no king or duke or daughter of the King of Scotland, can restore the realm of France."
Then straightway she added: "In me alone is help, albeit for my part, I would far rather be spinning by my poor mother's side, for this life is not to my liking135. But I must go; and so I will, for it is Messire's command that I should go."
She said what she thought. But she did not know herself; she did not know that her Voices were the cries of her own heart, and that she longed to quit the distaff for the sword.
Jean de Metz asked, as Sire Robert had done: "Who is Messire?"
"He is God," she replied.
Then straightway, as if he believed in her, he said with a sudden impulse: "I promise you, and I give you my word of honour, that God helping me I will take you to the King."[Pg i.84]
He gave her his hand as a sign that he pledged his word and asked: "When will you set forth?"
"This hour," she answered, "is better than to-morrow; to-morrow is better than after to-morrow."
Jean de Metz himself, twenty-seven years later, reported this conversation.[405] If we are to believe him, he asked the damsel in conclusion whether she would travel in her woman's garb136. It is easy to imagine what difficulties he would foresee in journeying with a peasant girl clad in a red frock over French roads infested with lecherous137 fellows, and that he would deem it wiser for her to disguise herself as a boy. She promptly138 divined his thought and replied: "I will willingly dress as a man."
There is no reason why these things should not have occurred. Only if they did, then a Lorraine freebooter suggested to the saint that idea concerning her dress which later she will think to have received from God.[407]
Of his own accord, or rather, acting139 by the advice of some wise person, Sire Robert desired to know whether Jeanne was not being inspired by an evil spirit. For the devil is cunning and sometimes assumes the mark of innocence. And as Sire Robert was not learned in such matters, he determined to take counsel with his priest.
Now one day when Catherine and Jeanne were at home spinning, they beheld the Commander coming accompanied by the priest, Messire Jean Fournier. They asked the mistress of the house to withdraw; and when they were left alone with the damsel, Messire[Pg i.85] Jean Fournier put on his stole and pronounced some Latin words which amounted to saying: "If thou be evil, away with thee; if thou be good, draw nigh."[408]
It was the ordinary formula of exorcism or, to be more exact, of conjuration. In the opinion of Messire Jean Fournier these words, accompanied by a few drops of holy water, would drive away devils, if there should unhappily be any in the body of this village maiden.
Messire Jean Fournier was convinced that devils were possessed by an uncontrollable desire to enter the bodies of men, and especially of maidens140, who sometimes swallowed them with their bread. They dwelt in the mouth under the tongue, in the nostrils141, or penetrated142 down the throat into the stomach. In these various abodes143 their action was violent; and their presence was discerned by the contortions144 and howlings of the miserable145 victims who were possessed.
Pope St. Gregory, in his Dialogues, gives a striking example of the facility with which devils insinuate146 themselves into women. He tells how a nun147, being in the garden, saw a lettuce148 which she thought looked tender. She plucked it, and, neglecting to bless it by making the sign of the cross, she ate of it and straightway fell possessed. A man of God having drawn near unto her, the demon149 began to cry out: "It is I! It is I who have done it! I was seated upon that lettuce. This woman came and she swallowed me." But the prayers of the man of God drove him out.[409]
The caution required in such a matter was therefore not exaggerated by Messire Jean Fournier.[Pg i.86] Possessed by the idea that the devil is subtle and woman corrupt, carefully and according to prescribed rules he proceeded to solve a difficult problem. It was generally no easy matter to recognise one possessed by the devil and to distinguish between a demoniac and a good Christian150. Very great saints had not been spared the trial to which Jeanne was to be subjected.
Having recited the formula and sprinkled the holy water, Messire Jean Fournier expected, if the damsel were possessed, to see her struggle, writhe151, and endeavour to take flight. In such a case he must needs have made use of more powerful formul?, have sprinkled more holy water, and made more signs of the cross, and by such means have driven out the devils until they were seen to depart with a terrible noise and a noxious152 odour, in the shape of dragons, camels, or fish.[410]
There was nothing suspicious in Jeanne's attitude. No wild agitation153, no frenzy154. Merely anxious and intreating, she dragged herself on her knees towards the priest. She did not flee before God's holy name. Messire Jean Fournier concluded that no devil was within her.
Left alone in the house with Catherine, Jeanne, who now understood the meaning of the ceremony, showed strong resentment155 towards Messire Jean Fournier. She reproached him with having suspected her: "It was wrong of him," she said to her hostess, "for, having heard my confession, he ought to have known me."[411]
She would have thanked the priest of Vaucouleurs[Pg i.87] had she known how he was furthering the fulfilment of her mission by subjecting her to this ordeal156. Convinced that this maiden was not inspired by the devil, Sire Robert must have been driven to conclude that she might be inspired by God; for apparently he was a man of simple reasoning. He wrote to the Dauphin Charles concerning the young saint; and doubtless he bore witness to the innocence and goodness he beheld in her.[412]
Although it looked as if the Captain would have to resign his command to my Lord de Vergy, Sire Robert did not intend to quit his country where he had dealings with all parties. Indeed he cared little enough about the Dauphin Charles, and it is difficult to see what personal interest he can have had in recommending him a prophetess. Without pretending to discover what was passing in his mind, one may believe that he wrote to the Dauphin on Jeanne's behalf at the request of some of those persons who thought well of her, probably of Bertrand de Poulengy and of Jean de Metz. These two men-at-arms, seeing that the Dauphin's cause was lost in the Lorraine Marches, had every reason for proceeding157 to the banks of the Loire, where they might still fight with the hope of advantage.
On the eve of setting out, they appeared disposed to take the seeress with them, and even to defray all her expenses, reckoning on repaying themselves from the royal coffers at Chinon, and deriving158 honour and advantage from so rare a marvel36. But they waited to be assured of the Dauphin's consent.[413]
Meanwhile Jeanne could not rest. She came and went from Vaucouleurs to Burey and from Burey to Vaucouleurs. She counted the days; time dragged for her as for a woman with child.[414]
At the end of January, feeling she could wait no longer, she resolved to go to the Dauphin Charles alone. She clad herself in garments belonging to Durand Lassois, and with this kind cousin set forth on the road to France.[415] A man of Vaucouleurs, one Jacques Alain, accompanied them.[416] Probably these two men expected that the damsel would herself realise the impossibility of such a journey and that they would not go very far. That is what happened. The three travellers had barely journeyed a league from Vaucouleurs, when, near the Chapel of Saint Nicholas, which rises in the valley of Septfonds, in the middle of the great wood of Saulcy, Jeanne changed her mind and said to her comrades that it was not right of her to set out thus. Then they all three returned to the town.[417]
At length a royal messenger brought King Charles's reply to the Commander of Vaucouleurs. The messenger was called Colet de Vienne.[418] His name indicates that he came from the province which the Dauphin had governed before the death of the late King, and which had remained unswervingly faithful to the unfortunate prince. The reply was[Pg i.89] that Sire Robert should send the young saint to Chinon.[419]
That which Jeanne had demanded and which it had seemed impossible to obtain was granted. She was to be taken to the King as she had desired and within the time fixed by herself. But this departure, for which she had so ardently159 longed, was delayed several days by a remarkable160 incident. The incident shows that the fame of the young prophetess had gone out through Lorraine; and it proves that in those days the great of the land had recourse to saints in their hour of need.
Jeanne was summoned to Nancy by my Lord the Duke of Lorraine. Furnished with a safe-conduct that the Duke had sent her, she set forth in rustic109 jerkin and hose on a nag102 given her by Durand Lassois and Jacques Alain. It had cost them twelve francs which Sire Robert repaid them later out of the royal revenue.[420] From Vaucouleurs to Nancy is twenty-four leagues. Jean de Metz accompanied her as far as Toul; Durand Lassois went with her the whole way.[421]
Before going to the Duke of Lorraine's palace, Jeanne ascended161 the valley of the Meurthe and went[Pg i.90] to worship at the shrine162 of the great Saint Nicholas, whose relics163 were preserved in the Benedictine chapel of Saint-Nicholas-du-Port. She did well; for Saint Nicholas was the patron saint of travellers.
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1
bastard
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| n.坏蛋，混蛋；私生子 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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warrior
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| n.勇士，武士，斗士 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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champagne
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| n.香槟酒；微黄色 | |
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abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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forth
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| adv.向前；向外，往外 | |
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utterance
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| n.用言语表达，话语，言语 | |
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touching
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| adj.动人的，使人感伤的 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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knight
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| n.骑士，武士；爵士 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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14
guise
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| n.外表，伪装的姿态 | |
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15
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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16
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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mid
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| adj.中央的，中间的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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chateau
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| n.城堡，别墅 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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theocratic
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| adj.神权的，神权政治的 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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rendering
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| n.表现，描写 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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chastising
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| v.严惩（某人）（尤指责打）( chastise的现在分词 ) | |
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garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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33
humiliated
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| 感到羞愧的 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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slumber
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| n.睡眠，沉睡状态 | |
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hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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prophesying
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| v.预告，预言( prophesy的现在分词 ) | |
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confession
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| n.自白，供认，承认 | |
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41
dealing
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| n.经商方法，待人态度 | |
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42
betrothal
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| n. 婚约, 订婚 | |
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43
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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44
marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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45
cavalcades
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| n.骑马队伍，车队( cavalcade的名词复数 ) | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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pointed
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| adj.尖的，直截了当的 | |
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48
beech
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| n.山毛榉；adj.山毛榉的 | |
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49
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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50
determined
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| adj.坚定的；有决心的 | |
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51
lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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52
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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53
albeit
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| conj.即使；纵使；虽然 | |
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54
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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55
malicious
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| adj.有恶意的，心怀恶意的 | |
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56
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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57
monastery
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| n.修道院，僧院，寺院 | |
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58
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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59
reigning
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| adj.统治的，起支配作用的 | |
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60
brasses
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| n.黄铜( brass的名词复数 )；铜管乐器；钱；黄铜饰品（尤指马挽具上的黄铜圆片） | |
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61
mendicant
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| n.乞丐；adj.行乞的 | |
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62
languished
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| 长期受苦( languish的过去式和过去分词 )； 受折磨； 变得（越来越）衰弱； 因渴望而变得憔悴或闷闷不乐 | |
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63
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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64
decadent
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| adj.颓废的，衰落的，堕落的 | |
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65
schisms
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| n.教会分立，分裂( schism的名词复数 ) | |
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66
vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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67
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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68
affiliation
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| n.联系，联合 | |
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69
piety
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| n.虔诚，虔敬 | |
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70
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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71
imbibe
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| v.喝，饮；吸入，吸收 | |
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72
sojourn
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| v./n.旅居，寄居；逗留 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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74
alleged
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| a.被指控的，嫌疑的 | |
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75
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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76
valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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77
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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78
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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79
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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80
desolated
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| adj.荒凉的，荒废的 | |
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81
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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82
interpretation
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| n.解释，说明，描述；艺术处理 | |
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83
innocence
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| n.无罪；天真；无害 | |
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84
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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85
calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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86
orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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behold
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| v.看，注视，看到 | |
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plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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89
ravaged
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| 毁坏( ravage的过去式和过去分词 )； 蹂躏； 劫掠； 抢劫 | |
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90
ransom
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| n.赎金，赎身；v.赎回，解救 | |
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91
fortress
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| n.堡垒，防御工事 | |
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92
fortified
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| adj. 加强的 | |
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93
entrenched
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| adj.确立的，不容易改的(风俗习惯) | |
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94
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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95
complaisance
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| n.彬彬有礼，殷勤，柔顺 | |
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96
kinsman
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| n.男亲属 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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99
tact
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| n.机敏，圆滑，得体 | |
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100
previously
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| adv.以前，先前（地） | |
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eldest
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| adj.最年长的，最年老的 | |
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102
nag
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| v.(对…)不停地唠叨；n.爱唠叨的人 | |
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103
thereby
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| adv.因此，从而 | |
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104
nay
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| adv.不；n.反对票，投反对票者 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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candid
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| adj.公正的，正直的；坦率的 | |
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107
concise
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| adj.简洁的，简明的 | |
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108
rustically
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| adv.乡土气地，简朴地 | |
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rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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110
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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111
scholastic
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| adj.学校的，学院的，学术上的 | |
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112
concord
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| n.和谐；协调 | |
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113
literally
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| adv.照字面意义，逐字地；确实 | |
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114
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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115
chapel
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| n.小教堂，殡仪馆 | |
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nave
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| n.教堂的中部；本堂 | |
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117
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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118
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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119
needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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120
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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agitated
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| adj.被鼓动的，不安的 | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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redound
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| v.有助于；提；报应 | |
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126
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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formerly
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| adv.从前，以前 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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131
wrath
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| n.愤怒，愤慨，暴怒 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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heeds
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| n.留心，注意，听从( heed的名词复数 )v.听某人的劝告，听从( heed的第三人称单数 ) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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garb
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| n.服装，装束 | |
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137
lecherous
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| adj.好色的；淫邪的 | |
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promptly
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| adv.及时地，敏捷地 | |
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139
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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insinuate
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| vt.含沙射影地说，暗示 | |
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147
nun
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| n.修女，尼姑 | |
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148
lettuce
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| n.莴苣；生菜 | |
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149
demon
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| n.魔鬼，恶魔 | |
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150
Christian
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| adj.基督教徒的；n.基督教徒 | |
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151
writhe
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| vt.挣扎，痛苦地扭曲；vi.扭曲，翻腾，受苦；n.翻腾，苦恼 | |
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152
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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153
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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154
frenzy
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| n.疯狂，狂热，极度的激动 | |
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155
resentment
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| n.怨愤，忿恨 | |
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156
ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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158
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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159
ardently
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| adv.热心地，热烈地 | |
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160
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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161
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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162
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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