In respect to her presumption in divining the future, etc., she answered, "I refer everything to my judge who is God, and to what I have already answered, which is written in the book."
Asked, if two or three or four knights of her party were to be brought here under a safe conduct, whether she would refer to them her apparitions and other things contained in this trial; answered, "Let them come and then I will answer:" but otherwise she was not willing to refer to anyone.
Asked whether, at the Church of Poitiers where she was examined, she had submitted to the Church, she answered, "Do you hope to catch me in this way, and by that draw advantage to yourselves?"
In conclusion, "afresh and abundantly," she was admonished to submit herself to the Church, on pain of being abandoned by the Church; for if the Church left her she would be in great danger of body and of soul; and she might well put herself in peril of eternal fire for the soul, as well as of temporal fire for the body, by the sentence of other judges. "You will not do this which you say against me, without doing injury to your own bodies and souls," she said.
Asked, whether she could give a reason why she would not submit to the Church: but to this she would make no additional reply.
Again a week passed in busy talk and consultation without, in silence and desertion within. On the 9th of May the prisoner was again led, this time to the great tower, apparently the torture chamber of the castle, where she found nine of her judges awaiting her, and was once more adjured to speak the truth, with the threat of torture if she continued to refuse. Never was her attitude more calm, more dignified and lofty in its simplicity, than at this grim moment.
"Truly," she replied, "if you tear the limbs from my body, and my soul out of it, I can say nothing other than what I have said; or if I said anything different, I should afterwards say that you had compelled me to do it by force." She added that on the day of the Holy Cross, the 3d of May past, she had been comforted by St. Gabriel. She believed that it was St. Gabriel: and she knew by her voices that it was St. Gabriel. She had asked counsel of her voices whether she should submit to the Church, because the priests pressed her so strongly to submit: but it had been said to her that if she desired our Lord to help her she must depend upon Him for everything. She added that she knew well that our Lord had always been the master of all she did, and that the Enemy had nothing to do with her deeds. Also she had asked her voices if she should be burned, and the said voices had replied to her that she was to wait for the Lord and He would help her.
Afterwards in respect to the crown which had been handed by the angel to the Archbishop of Rheims, she was asked if she would refer to him. She answered: "Bring him here, that I may hear what he says, and then I shall answer you; he will not dare to say the contrary of that which I have said to you."
The Archbishop of Rheims had been her constant enemy; all the hindrances that had occurred in her active life, and the constant attempts made to balk her even in her brief moment of triumph, came from him and his associate La Trémouille. He was the last person in the world to whom Jeanne naturally would have appealed. Perhaps that was the admirable reason why he was suggested in this dreadful crisis of her fate.
A few days later, it was discussed among those dark inquisitors whether the torture should be applied or not. Finally, among thirteen there were but two (let not the voice of sacred vengeance be silent on their shame though after four centuries and more), Thomas de Courcelles, first of theologians, cleverest of ecclesiastical lawyers, mildest of men, and Nicolas L'Oyseleur, the spy and traitor, who voted for the torture. One man most reasonably asked why she should be put to torture when they had ample material for judgment without it? One cannot but feel that the proceedings on this occasion were either intended to beguile the impatience of the English authorities, eager to be done with the whole business, or to add a quite gratuitous pang to the sufferings of the heroic girl. As the men were not devils, though probably possessed by this time, the more cruel among them, by the horrible curiosity, innate alas! in human nature, of seeing how far a suffering soul could go, it is probable that the first motive was the true one. The English, Warwick especially, whose every movement was restrained by this long-pending affair, were exceedingly impatient, and tempted at times to take the matter into their own hands, and spoil the perfectness of this well constructed work of art, conducted according to all the rules, the beautiful trial which was dear to the Bishop's heart--and destined to be, though perhaps in a sense somewhat different to that which he hoped, his chief title to fame.
Ten days after, the decision of the University of Paris arrived, and a great assembly of counsellors, fifty-one in all, besides the permanent presidents, collected together in the chapel of the Archbishop's house, to hear that document read, along with many other documents, the individual opinions of a host of doctors and eminent authorities. After an explanation of the solemn care given by the University to the consideration of every one of the twelve articles of the indictment, that learned tribunal pronounced its verdict upon each. The length of the proceedings makes it impossible to reproduce these. First as to the early revelations given to Jeanne, described in the first and second articles, they are denounced as "murderous, seductive, and pernicious fictions," the apparitions those of "malignant spirits and devils, Belial, Satan, and Behemoth." The third article, which concerned her recognition of the saints, was described more mildly as containing errors in faith; the fourth, as to her knowledge of future events, was characterised as "superstitious and presumptuous divination." The fifth, concerning her dress, declared her to be "blasphemous and contemptuous of God in His Sacraments." The sixth, by which she was accused of loving bloodshed, because she made war against those who did not obey the summons in her letters bearing the name Jhesus Maria, was declared to prove that she was cruel, "seeking the shedding of blood, seditious, and a blasphemer of God." The tenor is the same to the end: Blasphemy, superstition, pernicious doctrine, impiety, cruelty, presumption, lying; a schismatic, a heretic, an apostate, an idolator, an invoker of demons. These are the conclusions drawn by the most solemn and weighty tribunal on matters of faith in France. The precautions taken to procure a full and trustworthy judgment, the appeal to each section in turn, the Faculty of Theology, the Faculty of Law, the "Nations," all separately and than all together passing every item in review--are set forth at full length. Every formality had been fulfilled, every rule followed, every detail was in the fullest order, signed and sealed and attested by solemn notaries, bristling with well-known names. A beautiful judgment, equal to the trial, which was beautiful too--not a rule omitted except those of justice, fairness, and truth! The doctors sat and listened with every fine professional sense satisfied.
"If the beforesaid woman, charitably exhorted and admonished by competent judges, does not return spontaneously to the Catholic faith, publicly abjure her errors, and give full satisfaction to her judges, she is hereby given up to the secular judge to receive the reward of her deeds."
The attendant judges, each in his place, now added their adhesion. Most of them simply stated their agreement with the judgment of the University, or with that of the Bishop of Fecamp, which was a similar tenor; a few wished that Jeanne should be again "charitably admonished"; many desired that on this selfsame day the final sentence should be pronounced. One among them, a certain Raoul Sauvage (Radulphus Silvestris), suggested that she should be brought before the people in a public place, a suggestion afterwards carried out. Frère Isambard desired that she should be charitably admonished again and have another chance, and that her final fate should still be in the hands of "us her judges." The conclusion was that one more "charitable admonition" should be given to Jeanne, and that the law should then take its course. The suggestion that she should make a public appearance had only one supporter.
This dark scene in the chapel is very notable, each man rising to pronounce what was in reality a sentence of death,--fifty of them almost unanimous, filled no doubt with a hundred different motives, to please this man or that, to win favour, to get into the way of promotion,--but all with a distinct consciousness of the great yet horrible spectacle, the stake, the burning:--though perhaps here and there was one with a hope that perpetual imprisonment, bread of sorrow and water of anguish, might be substituted for that terrible death. Finally, it was decided that--always on the side of mercy, as every act proved--the tribunal should once more "charitably admonish" the prisoner for the salvation of her soul and body, and that after all this "good deliberation and wholesome counsel" the case should be concluded.
Again there follows a pause of four days. No doubt the Bishop and his assessors had other things to do, their ecclesiastical functions, their private business, which could not always be put aside because one forsaken soul was held in suspense day after day. Finally on the 24th of May, Jeanne again received in her prison a dignified company, some quite new and strange to her (indeed the idea may cross the reader's mind that it was perhaps to show off the interesting prisoner to two new and powerful bishops, the first, Louis of Luxembourg, a relative of her first captor, that this last examination was held), nine men in all, crowding her chamber--/exponuntur Johann? defectus sui/, says the record--to expound to Jeanne her faults. It was Magister Peter Morice to whom this office was confided. Once more the "schedule" was gone over, and an address delivered laden with all the bad words of the University. "Jeanne, dearest friend," said the orator at last, "it is now time, at the end of the trial, to think well what words these are." She would seem to have spoken during this address, at least once--to say that she held to everything she had said during the trial. When Morice had finished she was once more questioned personally.
She was asked if she still thought and believed that it was not her duty to submit her deeds and words to the Church militant, or to any other except God, upon which she replied, "What I have always said and held to during the trial, I maintain to this moment"; and added that if she were in judgment and saw the fire lighted, the faggots burning, and the executioner ready to rake the fire, and she herself within the fire, she could say nothing else, but would sustain what she had said in her trial, to death.
Once more the scribe has written on his margin the words /Responsio Johann? superba/--the proud answer of Jeanne. Her raised head, her expanded breast, something of a splendour of indignation about her, must have moved the man, thus for the third time to send down to us his distinctly human impression of the worn out prisoner before her judges. "And immediately the promoter and she refusing to say more, the cause was concluded," says the record, so formal, sustained within such purely abstract limits, yet here and there with a sort of throb and reverberation of the mortal encounter. From the lips of the Inquisitor too all words seemed to have been taken. It is as when amid the excited crowd in the Temple the officers of the Pharisees approaching to lay hands on a greater than Jeanne, fell back, not knowing why, and could not do their office. This man was silenced also. Two bishops were present, and one a great man full of patronage; but not for the richest living in Normandy could Peter Morice find any more to say.
These are in one sense the words of Jeanne; the last we have from her in her prison, the last of her consistent and unbroken life. After, there was a deeper horror to go through, a moment when all her forces failed. Here on the verge of eternity she stands heroic and unyielding, brave, calm, and steadfast as at the outset of her career, the Maid of France. Were the fires lighted and the faggots burning, and she herself within the fire, she had no other word to say. ---------- [1] It is correct in French to use the second person plural in addressing God, /thou/ being a more intimate and less respectful form of speech. Such a difference is difficult to remember, and troubles the ear. The French, even those who ought to know better, sometimes speak of it as a supreme profanity on the part of the profane English, that they address God as /thou/.
[2] The French report goes on, "et requiert ----," but no more. It is not in the Latin. The scribe was stopped by the Bishop's profane outcry, and forbidden to register the fact she was about to make a direct appeal to the Pope.
CHAPTER XVI
THE ABJURATION. MAY 24, 1431.
On the 23d of May Jeanne was taken back to her prison attended by the officer of the court, Massieu, her frame still thrilling, her heart still high, with that great note of constancy yet defiance. She had been no doubt strongly excited, the commotion within her growing with every repetition of these scenes, each one of which promised to be the last. And the fire and the stake and the executioner had come very near to her; no doubt a whole murmuring world of rumour, of strange information about herself, never long inaudible, never heard outside of the Castle of Rouen, rose half-comprehended from the echoing courtyard outside and the babble of her guards within. She would hear even as she was conveyed along the echoing stone passages something here and there of the popular expectation:--a burning! the wonderful unheard of sight, which by hook or by crook everyone must see; and no doubt among the English talk she might now be able to make out something concerning this long business which had retarded all warlike proceedings but which would soon be over now, and the witch burnt. There must have been some, even among those rude companions, who would be sorry, who would feel that she was no witch, yet be helpless to do anything for her, any more than Massieu could, or Frère Isambard: and if it was all for the sake of certain words to be said, was the wench mad? would it not be better to say anything, to give up anything rather than be burned at the stake? Jeanne, notwithstanding the wonderful courage of her last speech, must have returned to her cell with small illusion possible to her intelligent spirit. The stake had indeed come very near, the flames already dazzled her eyes, she must have felt her slender form shrink together at the thought. All that long night, through the early daylight of the May morning did she lie and ponder, as for far less reasons so many of us have pondered as we lay wakeful through those morning watches. God's promises are great, but where is the fulfilment? We ask for bread and he gives us, if not a stone, yet something which we cannot realise to be bread till after many days. Jeanne's voices had never paused in their pledge to her of succour. "Speak boldly, God will help you--fear nothing"; there would be aid for her before three months, and great victory. They went on saying so, though the stake was already being raised. What did they mean? what did they mean? Could she still trust them? or was it possible ----?
