Part 47 (1/2)
[Footnote 1121: _Journal du siege_, pp. 91, 92. Jean Chartier, _Chronique_, vol. i, p. 71.]
From Chinon the King caused to be sent to the inhabitants of the towns in his dominion and notably to those of La Roch.e.l.le and Narbonne, a letter written at three sittings, between the evening of the 9th of May and the morning of the 10th, as the tidings from Orleans were coming in. In this letter he announced the capture of the forts of Saint-Loup, Les Augustins and Les Tourelles and called upon the townsfolk to praise G.o.d and do honour to the great feats accomplished there, especially by the Maid, who ”had always been present when these deeds were done.”[1122] Thus did the royal power describe Jeanne's share in the victory. It was in no wise a captain's share; she held no command of any kind. But, sent by G.o.d, at least so it might be believed, her presence was a help and a consolation.
[Footnote 1122: _Charles VII's Letter to the Inhabitants of Narbonne_, in _Trial_, vol. v, pp. 101, 104. Arcere, _Histoire de La Roch.e.l.le_, vol. i, p. 271 (1756). Moynes, _Inventaire des archives de l'Aude_, supplement, p. 390. _Procession d'actions de graces a Brignoles (Var) en l'honneur de la delivrance d'Orleans par Jeanne d'Arc_ (1429).
Communication made to the Congress of learned Societies at the Sorbonne (April, 1893) by F. Mireur, Draguignan, 1894, in 8vo, p.
175.]
In company with a few n.o.bles she went to Blois, stayed there two days,[1123] then went on to Tours, where the King was expected.[1124]
When, on the Friday before Whitsunday, she entered the town, Charles, who had set out from Chinon, had not yet arrived. Banner in hand, she rode out to meet him and when she came to him, she took off her cap and bowed her head as far as she could over her horse. The King lifted his hood, bade her look up and kissed her. It is said that he felt glad to see her, but in reality we know not what he felt.[1125]
[Footnote 1123: _Trial_, vol. iii, p. 80. _Journal du siege_, p. 91.]
[Footnote 1124: _Ibid._, vol. iii, pp. 72, 76, 80.]
[Footnote 1125: _Trial_, vol. iii, p. 116 (evidence of S. Charles).
Eberhard Windecke, p. 177, and _Chronique de Tournai_, edition Smedt, pp. 407 _et seq._ (vol. iii of _Les chroniques de Flandre_).]
In this month of May, 1429, he received from Messire Jacques Gelu a treatise concerning the Maid, which he probably did not read, but which his confessor read for him. Messire Jacques Gelu, sometime Councillor to the Dauphin and now my Lord Archbishop of Embrun,[1126]
had at first been afraid that the King's enemies had sent him this shepherdess to poison him, or that she was a witch possessed by demons. In the beginning he had advised her being carefully interrogated, not hastily repulsed, for appearances are deceptive and divine grace moves in a mysterious manner. Now, after having read the conclusions of the doctors of Poitiers, learnt the deliverance of Orleans, and heard the cry of the common folk, Messire Jacques Gelu no longer doubted the damsel's innocence and goodness. Seeing that the doctors were divided in their opinion of her, he drew up a brief treatise, which he sent to the King, with a very ample, a very humble, and a very worthy dedicatory epistle.
[Footnote 1126: _Trial_, vol. iii, pp. 394, 407; vol. v, p. 413. Le P.
Marcellin Fornier, _Histoire des Alpes-Maritimes ou Cottiennes_, vol.
ii, p. 320. Le P. Ayroles, _La Pucelle devant l'eglise de son temps_, pp. 39, 52.]
About that time, on the pavement of the cathedral of Reims a labyrinth had been traced with compa.s.s and with square.[1127] Pilgrims who were patient and painstaking followed all its winding ways. The Archbishop of Embrun's treatise is likewise a carefully planned scholastic labyrinth. Herein one advances only to retreat and retreats only to advance, but without entirely losing one's way provided one walks with sufficient patience and attention. Like all scholastics, Gelu begins by giving the reasons against his own opinion and it is not until he has followed his opponent at some length that he returns to his own argument. Into all the intricacies of his labyrinth it would take too long to follow him. But since those who were round the King consulted this theological treatise, since it was addressed to the King and since the King and his Council may have based on it their opinion of Jeanne and their conduct towards her, one is curious to know what, on so singular an occasion, they found taught and recommended therein.
[Footnote 1127: L. Paris, _Notice sur le dedale ou labyrinthe de l'eglise de Reims_, in _Ann. des Inst. provinc._, 1857, vol. ix, p.
233.]
Treating first of the Church's weal, Jacques Gelu holds that G.o.d raised up the Maid to confound the heretics, the number of whom, according to him, is by no means small. ”To turn to confusion those who believe in G.o.d as if they believed not,” he writes, ”the Almighty, who hath on His vesture and on His thigh a name written, _King of Kings and Lord of Lords_, was pleased to succour the King of France by the hand of a child of low estate.” The Archbishop of Embrun discerns five reasons why the divine succour was granted to the King; to wit: the justice of his cause, the striking merits of his predecessors, the prayers of devout souls and the sighs of the oppressed, the injustice of the enemies of the kingdom and the insatiable cruelty of the English nation.
That G.o.d should have chosen a maid to destroy armies in no way surprises him. ”He created insects, such as flies and fleas, with which to humble man's pride.” So persistently do these tiny creatures worry and weary us that they prevent our studying or acting. However strong his self-control, a man may not rest in a room infested with fleas. By the hand of a young peasant, born of poor and lowly parents, subject to menial labour, ignorant and simple beyond saying, it hath pleased Him to strike down the proud, to humble them and make His Majesty manifest unto them by the deliverance of the peris.h.i.+ng.
That to a virgin the Most High should have revealed His designs concerning the Kingdom of the Lilies cannot astonish us; on virgins He readily bestows the gift of prophecy. To the sibyls it pleased Him to reveal mysteries hidden from all the Gentiles. On the authority of Nicanor, of Euripides, of Chrysippus, of Nennius, of Apollodorus, of Eratosthenes, of Heraclides Ponticus, of Marcus Varro and of Lactantius, Messire Jacques Gelu teaches that the sibyls were ten in number: the Persian, the Libyan, the Delphian, the Cimmerian, the Erythrean, the Samian, the c.u.maean, the h.e.l.lespontine, the Phrygian and the Tiburtine. They prophesied to the Gentiles the glorious incarnation of Our Lord, the resurrection of the dead and the consummation of the ages. This example appears to him worthy of consideration.
As for Jeanne, she is in herself unknowable. Aristotle teaches: there is nothing in the intellect which hath not first been in the senses, and the senses cannot penetrate beyond experience. But what the mind cannot grasp directly it may come to comprehend by a roundabout way.
When we consider her works, as far as in our human weakness we can know, we say the Maid is of G.o.d. Albeit she hath adopted the profession of arms, she never counsels cruelty; she is merciful to her enemies when they throw themselves upon her mercy and she offers peace. Finally the Archbishop of Embrun believes that this Maid is an angel sent by G.o.d, the Lord of Hosts, for the saving of the people; not that she has the nature, but that she does the work of an angel.
Concerning the conduct to be followed in circ.u.mstances so marvellous, the doctor is of opinion that in war the King should act according to human wisdom. It is written: ”Thou shalt not tempt the Lord thy G.o.d.”
In vain would an active mind have been bestowed on man were he not to make use of it in his undertakings. Long deliberation must precede prompt execution. It is not by a woman's desires or supplications that G.o.d's help is obtained. A prosperous issue is the fruit of action and of counsel.
But the inspiration of G.o.d must not be rejected. Wherefore the will of the Maid must be accomplished, even should that will appear doubtful and mistaken. If the words of the Maid are found to be stable, then the King must follow her and confide to her as to G.o.d the conduct of the enterprise to which she is committed. Should any doubt occur to the King, let him incline rather towards divine than towards human wisdom, for as there is no comparing the finite with the infinite so there is no comparing the wisdom of man with the wisdom of G.o.d.
Wherefore we must believe that He who sent us this child is able to impart unto her a counsel superior to man's counsel. Then from this Aristotelian reasoning the Archbishop of Embrun draws the following two-headed conclusion: ”On the one hand we give it to be understood that the wisdom of this world must be consulted in the ordering of battle, the use of engines, ladders and all other implements of war, the building of bridges, the sufficient despatch of supplies, the raising of funds, and in all matters without which no enterprise can succeed save by miracle.
”But when on the other hand divine wisdom is seen to be acting in some peculiar way, then human reason must be humble and withdraw. Then it is, we observe, that the counsel of the Maid must be asked for, sought after and adopted before all else. He who gives life gives wherewithal to support life. On his workers he bestows the instruments for their work. Wherefore let us hope in the Lord. He makes the King's cause his own. Those who support it he will inspire with the wisdom necessary to make it triumphant. G.o.d leaves no work imperfect.”
The Archbishop concludes his treatise by commending the Maid to the King because she inspires holy thoughts and makes manifest the works of piety. ”This counsel do we give the King that every day he do such things as are well pleasing in the sight of the Lord and that he confer with the Maid concerning them. When he shall have received her advice let him practise it piously and devoutly; then shall not the Lord withdraw His hand from Him but continue His loving kindness unto him.”[1128]