THE tidings that Jeanne was in the hands of the Burgundians reached Paris on the morning of May the 25th.[429] On the morrow, the 26th, the University sent a summons to Duke Philip requiring him to give up his prisoner to the Vicar-General of the Grand Inquisitor of France. At the same time, the Vicar-General himself by letter required the redoubtable1 Duke to bring prisoner before him the young woman suspected of divers2 crimes savouring of heresy3.[430]
"... We beseech4 you in all good affection, O powerful Prince," he said, "and we entreat5 your noble vassals6 that by them and by you Jeanne be sent unto us surely and shortly, and we hope that thus ye will do as being the true protector of the faith and the defender7 of God's honour...."[431]
The Vicar-General of the Grand Inquisitor of[Pg ii.157] France, Brother Martin Billoray,[432] Master of theology, belonged to the order of friars preachers, the members of which exercised the principal functions of the Holy office. In the days of Innocent III, when the Inquisition was exterminating8 Cathari and Albigenses, the sons of Dominic figured in paintings in monasteries9 and chapels10 as great white hounds spotted11 with black, biting at the throats of the wolves of heresy.[433] In France in the fifteenth century the Dominicans were always the dogs of the Lord; they, jointly12 with the bishops13, drove out the heretic. The Grand Inquisitor or his Vicar was unable of his own initiative to set on foot and prosecute15 any judicial16 action; the bishops maintained their right to judge crimes committed against the Church. In matters of faith trials were conducted by two judges, the Ordinary, who might be the bishop14 himself or the Official, and the Inquisitor or his Vicar. Inquisitorial forms were observed.[434]
In the Maid's case it was not the Bishop only who was prompting the Holy Inquisition, but the Daughter of Kings, the Mother of Learning, the Bright and Shining Sun of France and of Christendom, the University of Paris. She arrogated17 to herself a peculiar18 jurisdiction19 in cases of heresy or other matters of doctrine20 occurring in the city or its neighbourhood; her advice was asked on every hand and regarded as authoritative21 over the face of the whole world, wheresoever the Cross had been set up. For a year her masters and doctors, many in number and filled with[Pg ii.158] sound learning, had been clamouring for the Maid to be delivered up to the Inquisition, as being good for the welfare of the Church and conducive22 to the interests of the faith; for they had a deep-rooted suspicion that the damsel came not from God, but was deceived and seduced23 by the machinations of the Devil; that she acted not by divine power but by the aid of demons24; that she was addicted25 to witchcraft26 and practised idolatry.[435]
Such knowledge as they possessed27 of things divine and methods of reasoning corroborated28 this grave suspicion. They were Burgundians and English by necessity and by inclination29; they observed faithfully the Treaty of Troyes to which they had sworn; they were devoted30 to the Regent who showed them great consideration; they abhorred31 the Armagnacs, who desolated32 and laid waste their city, the most beautiful in the world;[436] they held that the Dauphin Charles had forfeited33 his rights to the Kingdom of the Lilies. Wherefore they inclined to believe that the Maid of the Armagnacs, the woman knight34 of the Dauphin Charles, was inspired by a company of loathsome35 demons. These scholars of the University were human; they believed what it was to their interest to believe; they were priests and they beheld36 the Devil everywhere, but especially in a woman. Without having devoted themselves to any profound examination of the deeds and sayings of this damsel, they knew enough to cause them to demand an immediate37 inquiry38. She called herself the emissary of God, the[Pg ii.159] daughter of God; and she appeared loquacious39, vain, crafty40, gorgeous in her attire41. She had threatened the English that if they did not quit France she would have them all slain42. She commanded armies, wherefore she was a slayer43 of her fellow-creatures and foolhardy. She was seditious, for are not all those seditious who support the opposite party? But recently having appeared before Paris in company with Friar Richard, a heretic, and a rebel,[437] she had threatened to put the Parisians to death without mercy and committed the mortal sin of storming the city on the Anniversary of the Nativity of Our Lady. It was important to examine whether in all this she had been inspired by a good spirit or a bad.[438]
Despite his strong attachment44 to the interests of the Church, the Duke of Burgundy did not respond to the urgent demand of the University; and Messire Jean de Luxembourg, after having kept the Maid three or four days in his quarters before Compiègne, had her taken to the Castle of Beaulieu in Vermandois, a few leagues from the camp.[439] Like his master, he ever appeared the obedient son of Mother Church; but prudence45 counselled him to await the approach[Pg ii.160] of English and French and to see what each of them would offer.
At Beaulieu, Jeanne was treated courteously46 and ceremoniously. Her steward47, Messire Jean d'Aulon, waited on her in her prison; one day he said to her pitifully:
"That poor town of Compiègne, which you so dearly loved, will now be delivered into the hands of the enemies of France, whom it must needs obey."
She made answer: "No, that shall not come to pass. For not one of those places, which the King of Heaven hath conquered through me and restored to their allegiance to the fair King Charles, shall be recaptured by the enemy, so diligently48 will he guard them."[440]
One day she tried to escape by slipping between two planks49. She had intended to shut up her guards in the tower and take to the fields, but the porter saw and stopped her. She concluded that it was not God's will that she should escape this time.[441] Notwithstanding she had far too much self-reliance to despair. Her Voices, like her enamoured of marvellous encounters and knightly51 adventures, told her that she must see the King of England.[442] Thus did her dreams encourage and console her in her misfortune.
Great was the mourning on the Loire when the inhabitants of the towns loyal to King Charles learnt the disaster which had befallen the Maid. The people, who venerated52 her as a saint, who went so far as to say that she was the greatest of all God's saints after the Blessed Virgin53 Mary, who erected54 images of[Pg ii.161] her in the chapels of saints, who ordered masses to be said for her, and collects in the churches, who wore leaden medals on which she was represented as if the Church had already canonized her,[443] did not withdraw their trust, but continued to believe in her.[444] Such faithfulness scandalized the doctors and masters of the University, who reproached the hapless Maid herself with it. "Jeanne," they said, "hath so seduced the Catholic people, that many have adored her as a saint in her presence, and now in her absence they adore her still."[445]
This was indeed true of many folk and many places. The councillors of the town of Tours ordered public prayers to be offered for the deliverance of the Maid. There was a public procession in which took part the canons of the cathedral church, the clergy55 of the town, secular56 and regular, all walking barefoot.[446]
In the towns of Dauphiné prayers for the Maid were said at mass.
"Collect. O God, all powerful and eternal, who, in thy holy and ineffable57 mercy, hast commanded the Maid to restore and deliver the realm of France, and to repulse58, confound and annihilate59 her enemies, and who hast permitted her, in the accomplishment60 of this holy work, ordained61 by thee, to fall into the[Pg ii.162] hands and into the bonds of her enemies, we beseech thee, by the intercession of the Blessed Virgin Mary and of all the saints to deliver her out of their hands, without her having suffered any hurt, in order that she may finish the work whereto thou hast sent her."
"For the sake of Jesus Christ, etc."
"Secret. O God all powerful, Father of virtues63, let thy holy benediction64 descend65 upon this sacrifice; let thy wondrous66 power be made manifest, that by the intercession of the Blessed Virgin Mary and of all the saints, it may deliver the Maid from the prisons of the enemy so that she may finish the work whereto thou hast sent her. Through our Lord Jesus Christ, etc."
"Post Communion. O God all powerful, incline thine ear and listen unto the prayers of thy people: by the virtue62 of the Sacrament we have just received, by the intercession of the Blessed Virgin Mary, and of all the saints, burst the bonds of the Maid, who, in the fulfilment of thy commands, hath been and is still confined in the prisons of our enemy; through thy divine compassion67 and thy mercy, permit her, freed from peril68, to accomplish the work whereto thou hast sent her. Through our Lord Jesus Christ, etc."[447]
Learning that the Maid, whom he had once suspected of evil intentions and then recognised to be wholly good, had just fallen into the hands of the enemy of the realm, Messire Jacques Gélu, my Lord Archbishop of Embrun, despatched to King Charles[Pg ii.163] a messenger bearing a letter touching69 the line of conduct to be adopted in such an unhappy conjuncture.[448]
Addressing the Prince, whom in childhood he had directed, Messire Jacques begins by recalling what the Maid had wrought71 for him by God's help and her own great courage. He beseeches72 him to examine his conscience and see whether he has in any wise sinned against the grace of God. For it may be that in wrath73 against the King the Lord hath permitted this virgin to be taken. For his own honour he urges him to strain every effort for her deliverance.
"I commend unto you," he said, "that for the recovery of this damsel and for her ransom74, ye spare neither measures nor money, nor any cost, unless ye be ready to incur75 the ineffaceable disgrace of an ingratitude76 right unworthy."
Further he advises that prayers be ordered to be said everywhere for the deliverance of the Maid, so that if this disaster should have befallen through any misdoing of the King or of his people, it might please God to pardon it.[449]
Such were the words, lacking neither in strength nor in charity, of this aged78 prelate, who was more of a hermit79 than of a bishop. He remembered having been the Dauphin's Councillor in evil days and he dearly loved the King and the kingdom.
The Sire de la Trémouille and the Lord Archbishop of Reims have been suspected of desiring to get rid of[Pg ii.164] the Maid and of having promoted her discomfiture81. There are those who think they have discovered the treacherous82 methods employed to compass her defeat at Paris, at La Charité and at Compiègne.[450] But in good sooth such methods were unnecessary. At Paris there was but little chance of her being able to cross the moat, since neither she nor her companions in arms had ascertained83 its depth; besides, it was not the fault of the King and his Council that the Carmelites, on whom they relied, failed to open the gates. The siege of La Charité was conducted not by the Maid, but by the Sire d'Albret and divers valiant84 captains. In the sortie from Compiègne, it was certain that any dallying85 at Margny would cause the French to be cut off by the English from Venette and by the Burgundians from Clairoix and to be promptly86 overcome by the Burgundians from Coudun. They forgot themselves in the delights of pillage87; and the inevitable88 result followed.
And why should the Lord Chamberlain and the Lord Archbishop have wanted to get rid of the Maid? She did not trouble them; on the contrary they found her useful and employed her. By her prophecy that she would cause the King to be anointed at Reims, she rendered an immense service to my Lord Regnault, who more than any other profited from the Champagne89 expedition, more even than the King, who, while he succeeded in being crowned, failed to[Pg ii.165] recover Paris and Normandy. Notwithstanding this great advantage, the Lord Archbishop felt no gratitude77 towards the Maid; he was a hard man and an egoist. But did he wish her harm? Had he not need of her? At Senlis he was maintaining the King's cause; and he was maintaining it well, we may be sure, since, with the towns that had returned to their liege lord, he was defending his own episcopal and ducal city, his benefices and his canonries. Did he not intend to use her against the Burgundians? We have already noted90 reasons for believing that towards the end of March, he had asked the Sire de la Trémouille to send her from Sully with a goodly company to wage war in l'?le-de-France. And our hypothesis is confirmed when, after they had been unhappily deprived of Jeanne's services, we find the bishop and the Chamberlain driven to replace her by someone likewise favoured with visions and claiming to be sent of God. Unable to discover a maid they had to make shift with a youth. This resolution they took a few days after Jeanne's capture and this is how it came about.
Some time before, a shepherd lad of Gévaudan, by name Guillaume, while tending his flocks at the foot of the Lozère Mountains and guarding them from wolf and lynx, had a revelation concerning the realm of France. This shepherd, like John, Our Lord's favourite disciple91, was virgin. In one of the caves of the Mende Mountain, where the holy apostle Privat had prayed and fasted, his ear was struck by a heavenly voice, and thus he knew that God was sending him to the King of France. He went to Mende, just as Jeanne had gone to Vaucouleurs in order that he might be taken to the King. There he found pious92 folk, who, touched by his holi[Pg ii.166]ness and persuaded that there was power in him, provided for his equipment and for his journey, which provisions, in sooth, amounted to very little. The words he addressed to the King were much the same as those uttered by the Maid.
"Sire," he said, "I am commanded to go with your people; and without fail the English and Burgundians shall be discomfited93."[451]
The King received him kindly94. The clerks who had examined the Maid must have feared lest if they repulsed95 this shepherd lad they might be rejecting the aid of the Holy Ghost. Amos was a shepherd, and to him God granted the gift of prophecy: "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent96, and hast revealed them unto babes." Matt. xi, 25.
But before this shepherd could be believed he must give a sign. The clerks of Poitiers, who in those evil days languished97 in dire70 penury98, did not appear exacting99 in their demand for proofs; they had counselled the King to employ the Maid merely on the promise that as a token of her mission she would deliver Orléans. The Gévaudan shepherd had more than promises to allege100; he showed wondrous marks on his body. Like Saint Francis he had received the stigmata; and on his hands, his feet and in his side were bleeding wounds.[452]
The mendicant101 monks102 rejoiced that their spiritual father had thus participated in the Passion of Our Lord. A like grace had been granted to the Blessed[Pg ii.167] Catherine of Sienna, of the order of Saint Dominic. But if there were miraculous103 stigmata imprinted104 by Jesus Christ himself, there were also the stigmata of enchantment105, which were the work of the Devil, and very important was it to distinguish between the two.[453] It could only be done by great knowledge and great piety106. It would appear that Guillaume's stigmata were not the work of the devil; for it was resolved to employ him in the same manner as Jeanne, as Catherine de la Rochelle, and as the two Breton women, the spiritual daughters of Friar Richard.
When the Maid fell into the hands of the Burgundians, the Sire de la Trémouille was with the King, on the Loire, where fighting had ceased since the disastrous107 siege of La Charité. He sent the shepherd youth to the banks of the Oise, to the Lord Archbishop of Reims, who was there opposing the Burgundians, commanded by Duke Philip, himself. Messire Regnault had probably asked for the boy. In any case he welcomed him willingly and kept him at Beauvais, supervising and interrogating108 him, ready to use him at an auspicious109 moment. One day, either to try him or because the rumour110 was really in circulation, young Guillaume was told that the English had put Jeanne to death.
"Then," said he, "it will be the worse for them."[454]
By this time, after all the rivalries111 and jealousies112 which had torn asunder113 this company of the King's béguines, there remained to Friar Richard one only of his penitents114, Dame115 Catherine of La Rochelle,[Pg ii.168] who had the gift of discovering hidden treasure.[455] The young shepherd approved of the Maid as little as Dame Catherine had done.
"God suffered Jeanne to be taken," he said, "because she was puffed116 up with pride and because of the rich clothes she wore and because she had not done as God commanded her but according to her own will."[456]
Were these words suggested to him by the enemies of the Maid? That may be: but it is also possible that he derived117 them from inspiration. Saints are not always kind to one another.
Meanwhile Messire Regnault de Chartres believed himself possessed of a marvel50 far surpassing the marvel he had lost. He wrote a letter to the inhabitants of his town of Reims telling them that the Maid had been taken at Compiègne.
This misfortune had befallen her through her own fault, he added. "She would not take advice, but would follow her own will." In her stead God had sent a shepherd, "who says neither more nor less than Jeanne." God has strictly118 commanded him to discomfit80 the English and the Burgundians. And the Lord Archbishop neglects not to repeat the words by which the prophet of Gévaudan had represented Jeanne as proud, gorgeous in attire, rebellious119 of heart.[457] The Reverend Father in God, my Lord Regnault, would never have consented to employ a heretic and a sorcerer; he believed in Guillaume as he had believed in Jeanne; he held both one and the other to have been divinely sent, in the sense that all which is not of the devil is of God. It was sufficient for him[Pg ii.169] that no evil had been found in the child, and he intended to essay him, hoping that Guillaume would do what Jeanne had done. Whether the Archbishop thus acted rightly or wrongly the issue was to decide, but he might have exalted120 the shepherd without denying the Saint who was so near her martyrdom. Doubtless he deemed it necessary to distinguish between the fortune of the kingdom and the fortune of Jeanne. And he had the courage to do it.
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1
redoubtable
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| adj.可敬的；可怕的 | |
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divers
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| adj.不同的；种种的 | |
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heresy
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| n.异端邪说；异教 | |
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beseech
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| v.祈求，恳求 | |
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entreat
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| v.恳求，恳请 | |
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vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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exterminating
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| v.消灭，根绝( exterminate的现在分词 ) | |
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monasteries
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| 修道院( monastery的名词复数 ) | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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spotted
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| adj.有斑点的，斑纹的，弄污了的 | |
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jointly
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| ad.联合地，共同地 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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bishop
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| n.主教，（国际象棋）象 | |
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prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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arrogated
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| v.冒称，妄取( arrogate的过去式和过去分词 )；没来由地把…归属（于） | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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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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doctrine
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| n.教义；主义；学说 | |
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authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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conducive
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| adj.有益的，有助的 | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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addicted
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witchcraft
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| n.魔法，巫术 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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corroborated
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| v.证实，支持（某种说法、信仰、理论等）( corroborate的过去式 ) | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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desolated
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| adj.荒凉的，荒废的 | |
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forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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knight
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| n.骑士，武士；爵士 | |
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loathsome
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| adj.讨厌的，令人厌恶的 | |
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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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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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loquacious
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| adj.多嘴的，饶舌的 | |
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crafty
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| adj.狡猾的，诡诈的 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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slayer
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| n. 杀人者，凶手 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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prudence
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| n.谨慎，精明，节俭 | |
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courteously
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| adv.有礼貌地，亲切地 | |
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steward
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| n.乘务员，服务员；看管人；膳食管理员 | |
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diligently
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| ad.industriously;carefully | |
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planks
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| （厚）木板( plank的名词复数 )； 政纲条目，政策要点 | |
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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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knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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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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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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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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ineffable
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| adj.无法表达的，不可言喻的 | |
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repulse
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| n.击退，拒绝；vt.逐退，击退，拒绝 | |
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59
annihilate
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| v.使无效；毁灭；取消 | |
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60
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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64
benediction
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| n.祝福；恩赐 | |
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65
descend
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| vt./vi.传下来，下来，下降 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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compassion
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| n.同情，怜悯 | |
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68
peril
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| n.(严重的)危险；危险的事物 | |
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touching
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| adj.动人的，使人感伤的 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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beseeches
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| v.恳求，乞求（某事物）( beseech的第三人称单数 ) | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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74
ransom
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| n.赎金，赎身；v.赎回，解救 | |
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incur
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| vt.招致，蒙受，遭遇 | |
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ingratitude
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| n.忘恩负义 | |
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gratitude
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| adj.感激，感谢 | |
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aged
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| adj.年老的，陈年的 | |
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hermit
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| n.隐士，修道者；隐居 | |
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discomfit
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| v.使困惑，使尴尬 | |
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discomfiture
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| n.崩溃；大败；挫败；困惑 | |
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treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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dallying
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| v.随随便便地对待( dally的现在分词 )；不很认真地考虑；浪费时间；调情 | |
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promptly
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| adv.及时地，敏捷地 | |
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pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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89
champagne
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| n.香槟酒；微黄色 | |
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noted
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| adj.著名的，知名的 | |
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disciple
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| n.信徒，门徒，追随者 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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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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repulsed
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| v.击退( repulse的过去式和过去分词 )；驳斥；拒绝 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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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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penury
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| n.贫穷，拮据 | |
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exacting
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| adj.苛求的，要求严格的 | |
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allege
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| vt.宣称，申述，主张，断言 | |
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101
mendicant
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| n.乞丐；adj.行乞的 | |
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102
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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103
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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104
imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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105
enchantment
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| n.迷惑，妖术，魅力 | |
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106
piety
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| n.虔诚，虔敬 | |
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107
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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interrogating
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| n.询问技术v.询问( interrogate的现在分词 )；审问；（在计算机或其他机器上）查询 | |
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109
auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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110
rumour
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| n.谣言，谣传，传闻 | |
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111
rivalries
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| n.敌对，竞争，对抗( rivalry的名词复数 ) | |
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112
jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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113
asunder
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| adj.分离的，化为碎片 | |
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114
penitents
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| n.后悔者( penitent的名词复数 )；忏悔者 | |
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115
dame
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| n.女士 | |
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116
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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117
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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118
strictly
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| adv.严厉地，严格地；严密地 | |
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119
rebellious
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| adj.造反的，反抗的，难控制的 | |
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120
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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