Joan of Arc

Such was life – and death – for the common people, whom no man regarded. We have already seen how it was with the noble in war; in private life they were no less fanatic. That strange and hideous phenomenon known as the blood-madness of tyrants, broke out like some frightful growth upon the unhappy country. The chronicles of the time read like records of nightmare. Great princes, noble knights, robbed, tortured, slew their wives, fathers, brothers, no man saying them nay. The Sieur de Giac gave his wife poison, and made her gallop on horseback behind him till she dropped dead from the saddle. Adolf de Gueldres, "under the excuse that parricide was the rule in the family," dragged his father from his bed, compelled him to walk naked five miles, and then threw him down into a horrible dungeon to die.13 The time was past when the "prudhommes," the honest men of a village, might come before their lord and rebuke him with "Messire, such and such a thing is not the custom of the good people of these parts!" In the fourteenth century, they were listened to; in the fifteenth, they would probably have their throats cut and be thrown on the dungheap.

"Of the same lump (as it is said)For honor and dishonor made,Two sister vessels."

Say rather, of the same earth two flowers. From the same dreadful soil of carnage that gave birth to the Lily of France springs up to enduring infamy a supreme Flower of Evil, the figure of Gilles de Rais, Marshal of France. His story reads like a fairy tale gone bad.

Born in 1404, grandnephew of Bertrand du Guesclin, neighbor and relative of Olivier de Clisson; comrade-in-arms of Joan of Arc. Orphaned in his boyhood, he was left to the over-tender mercies of an adoring grandfather who refused him nothing. In after years, when horror closed round his once-shining name and men shrank from him as from a leper, he cried out in his agony: "Fathers and mothers who hear me, beware, I implore you, of rearing your children in softness. For me, if I have committed such and such crimes, the cause of it is that in my youth I was always allowed to do as I pleased." ("L'on m'a toujours laissé aller au gré de ma volonté.")

From a child, he showed distinction in the arts of war; appeared for a time clad in all the warlike virtues. Enormously rich, in his own right as well as by marriage, he was eagerly welcomed to the standard of Charles the Dauphin, who was correspondingly poor. We shall see him at Orleans, riding beside the Maid, one of her devoted admirers; through all the period of his youth, his public acts shone bright and gallant as his own sword.

The second period of his life shows the artist, the seeker, the man of boundless ambitions. He aspired to be "litterateur savant et artiste."14 He had a passion for the beautiful, a passion for knowledge; for manuscripts, music, drama, science, especially that so-called science of the occult. When he traveled, he carried with him his valuable library, from which he would not be separated: carried also his two splendid organs, his chapel, his military household. He kept his own court of over two hundred mounted men, knights, squires, pages, all magnificently equipped and maintained at his expense. At two of his cities, Machecoul and Tiffanges, he maintained all the clergy of a cathedral and a collegiate church: dean, archdeacon, etc., etc., twenty-five to thirty persons, who (like the library) accompanied him on his travels, no less splendidly dressed than the knights and squires.

Many pages of a bulky memoir are devoted to the various ways in which Gilles squandered his princely fortune. Our concern is with his efforts to restore it, or rather to make another when it was gone.

In the course of his studies, he had not neglected the then-still-popular one of alchemy, and to this he turned when no more money was to be had. Gold, it appeared, could be made; if so, he was the man to make it. Workshops were set up at Tiffanges, perhaps in that gloomy donjon tower which alone remains to-day of all that Arabian Nights castle of splendor and luxury. Alchemists were summoned and wrought night and day, spurred on by promises and threats. Night and day they wrought; but no gold appeared. Fearing for their lives, they hinted at other and darker things that might be necessary; at other agencies which might produce the desired result. If my lord would call in, for example, those who dealt in magic – ?

Frantic in his quest, Gilles stopped at nothing. Necromancers were sent for, and came; they in turn summoned "spirits from the vasty deep" or elsewhere, who obediently appeared. Trembling, yet exultant, Gilles de Rais spoke to the demons, asking for knowledge, power and riches ("science, puissance, et richesse"), promising in return anything and everything except his life and his soul. The demons, naturally enough, made no reply to this one-sided offer. It is curious to read of the midnight scenes in that summer of 1439 when Gilles and his magician-friend Prelati, with their three attendants, tried to strike this bargain with the infernal powers. Torches, incense, pentacles, crucibles, etc., etc.; nothing was omitted. They adjured Satan, Belial, and Beelzebub to appear and "speak up"; adjured them, singularly enough, in the name of the Holy Trinity, of the Blessed Virgin and all the saints. The demons remained mute; nor were they moved by sacrifices of dove, pigeon or kid. Finally, a demon called "Barron" made response: it appeared that what the fiends desired was human sacrifice: that without it no favors might be expected of them.

About this time the western provinces of France became afflicted with a terrible scourge. A monster, it was whispered, a murderous beast, bête d'extermination, was hiding in the woods, none knew where. Children began to disappear; youths and maidens too, all young and tender human creatures. They vanished, leaving no trace behind. At first the bereaved parents lamented as over some natural accident. The little one had strayed from home, had fallen into the river, had lost its way in the forest. The friends mourned with them, but were hardly surprised: it was not too strange for those wild days. But the thing spread. In the next village, two children had disappeared; in the next again, four. The creature, whatever it was, grew bolder, more ravenous. Terror seized the people; the whole countryside was in an agony of fear and suspense. Rumor spread far and wide; the beast took shape as a human monster; the ogre was evolved, Croquemitaine, who devoured children as we eat bread. A little while, and the monster was localized. It was within such a circle that the children were vanishing; near Tiffanges, near Machecoul, the two fairy castles of the great Seigneur Gilles de Rais. Slowly but surely the net of suspicion was drawn, closer, closer yet. The whispers spread, grew bolder, finally broke into open speech. "The beast of extermination" was none other than the Marshal of France, the companion of Dunois and La Hire, and of the Maid herself, the great lord and mighty prince, Gilles de Rais. Search was made in the chambers of Machecoul, in the gloomy vaults of Tiffanges. The bones of the murdered children were found, here lying in heaps on the floor, there hidden in the depths of well or oubliette. It is not a tale to dwell upon; it is enough to know that in a few years over three hundred children and young people had been foully and cruelly done to death.

In 1440 the matter reached the drowsy ear of Public Justice. Gilles was formally arrested (making no resistance, secure in his own power), was tried, tortured, and after making full confession and expressing repentance for his crimes, was condemned to be burned; but, meeting more tender executioners than did the Maid of France, was strangled instead, and his body piously buried by "certain noble ladies."

Every French child of education knows something of the "jeune et beau Dunois"; every French child, educated or not, knows the story of Joan of Arc; Anglo-Saxon children may not invariably attain this knowledge, but they all know Gilles de Rais, though they never heard his name. Soon after his death, he passed into the realm of Legend, and under the title of Bluebeard he lives, and will live as long as there are children. Legend, that enchanting but inaccurate dame, gave him his seven wives; he had but one, and she survived him. His own name soon passed out of use. Even in the town of Nantes, where he met his death, the expiatory monument raised by Marie de Rais on the place of her father's torture was called "le monument de Barbe-Bleue."

So, strangely enough, it is the children who keep alive the memory of their slayer.

CHAPTER V

THE VOICES

Et eussiez-vous, Dangier, cent yeulxAssis et derrerière et devant,Ja n'yrez si près regardantQue vostre propos en soit mieulx.– Charles d'Orléans.

In 1425, when Joan was in her fourteenth year, Domrémy had its first taste of actual war. Henry of Orly, a robber captain of the neighborhood, pounced upon the village with his band, so suddenly and swiftly that the people could not reach their island refuge. The robbers, more greedy than bloodthirsty, did not wait to slay, merely stripped the houses of everything worth carrying off, and "lifted" the cattle, as the Scots say, driving them some fifty miles to Orly's castle of Doulevant. The distressed villagers appealed to the lady of Bourlemont, who in turn called upon her kinsman Anthony of Vaudemont, a powerful noble of Lorraine. Cousin Anthony promptly sent men to recover the stolen cattle. Orly, resisting, was beaten off, and the beasts were brought back in safety to Domrémy, where the happy villagers received them with shouts of joy.

The English were not directly responsible for this raid. Orly was a free-lance, robbing and harrying on his own account; Vaudemont was Anglo-Burgundian at heart. None the less, people, here as everywhere, were beginning to feel that war and trouble had come with the English, and that there could be no lasting peace or quiet while they trod the soil of France.

Not long after this raid, about noon of a summer day, Joan of Arc was in her father's garden, which lay between the house and the little gray church. We do not know just what the girl was doing, whether gathering flowers for her pleasure, or herbs for household use, or simply dreaming away a leisure hour, as girls love to do. Suddenly "on her left hand, toward the church, she saw a great light, and had a vision of the archangel Michael, surrounded by other angels."15

Thus, briefly and simply, the marvelous story begins. Indeed, the beginning must needs be brief, since only Joan herself could tell of the vision, and she was always reticent about it. She would not, press her as they might, describe the appearance of the archangel. We must picture him for ourselves, and this, thanks to Guido Reni, we may easily do. The splendid young figure in the sky-blue corslet, his fair hair afloat about his lightning countenance as he raises his sword above the prostrate Dragon, is familiar to us all. We may, if you please, fancy him similarly attired in the little garden at Domrémy, but the lightning would be softened to a kindlier glow as he addressed the frightened child.

Michael, chief of the seven (some say eight) archangels, is mentioned five times in the Scriptures, always as fighting: his festival (September 29th) should be kept, one might think, with clash of swords instead of chime of bells. We read that he was the special protector of the Chosen People; that he was the messenger of peace and plenty, the leader of the heavenly host in war, the representative of the Church triumphant; that his name means "God's power," or "who is like God." As late as 1607, the red-velvet-covered buckler said to have been carried by him in his war with Lucifer was shown in a church in Normandy, till its exhibition was forbidden by the Bishop of Avranches. On the promontory of Malea is a chapel built to him; when the wind blows from that quarter, the sailors call it the beating of St. Michael's wings, and in sailing past they pray the saint to keep the great wings folded till they have rounded the cape. Of St. Michael's Mount in Cornwall, it is told that whatever woman sits in the rocky seat known as Michael's Chair, will rule her husband ever after. For further light on St. Michael, see Paradise Lost. It remained for a poet of our own day, more lively than Miltonic, to fix him in our minds with a new epithet:

"When Michael, the Irish archangel, stands,The angel with the sword."16

Little Joan, trembling among her rose-bushes, knew, we may imagine, none of these things. She saw "Messire Saint Michel" as a heavenly prince with his attending angels: "there was much light from every side," she said, "as was fitting." He spoke to her; bade her be a good girl, and go often to church. Then the vision faded.

Seven years later, answering her judges, she speaks thus of the matter: "When I was thirteen years old (or about thirteen) I had a Voice from God, to help me in my conduct. And the first time, I was in great fear."

We may well believe it. We can fancy the child, her eyes still dazzled with the heavenly light, the heavenly voice still in her ears, stealing back into the house, pale and trembling. She said no word to mother Isabel or sister Catherine of what had come to her; for many a day the matter was locked in her own faithful heart.

The vision came again. The archangel promised that St. Catherine and St. Margaret should come to give her further help and comfort, and soon after these heavenly visitants appeared. "Their heads were crowned with fair crowns," says Joan, "richly and preciously. To speak of this I have leave from the Lord… Their voices were beautiful, gentle and sweet."

We are not told which of the six St. Catherines it was who came to Joan; whether the Alexandrian maiden martyred in 307, she of the wheel and the ring; or St. Catherine of Siena, who at Joan's birth had been dead but thirty years, who had herself seen visions and heard voices, and who by her own voice swayed kings and popes and won the hearts of all men to her; or whether it was one of the lesser lights of that starry name.

As to St. Margaret, there can be no doubt; she was the royal Atheling, queen and saint of Scotland, one of the gracious and noble figures of history. We may read to-day how, sailing across the narrow sea, bound on a visit to her mother's father, the King of Hungary (through whom she could claim kinship with St. Ursula and with St. Elizabeth of Hungary) her vessel was storm-driven up the Firth of Forth, to find shelter in the little bay still known as St. Margaret's Hope. (Close by was the Queen's Ferry, known to readers of Scott and Stevenson; to-day the monstrous Forth Bridge has buried both spots under tons of stone and iron.) Visitors were rare on that coast in the time of Malcolm III., especially ladies "of incomparable beauty." Word was hastily sent to the King hard by in his palace of Dunfermline, and he as hastily came down to see for himself; saw, loved, wooed and won, all in short space. History makes strange bedfellows; it is curious to think that Joan's saintly visitor was so early Queen of Scotland only by grace of Macbeth's dagger, which slew the gentle Duncan, her husband's father.

Joan knew St. Margaret well; there was a statue of her in the church of Domrémy. The gracious ladies spoke kindly to her: permitted her to embrace them; bade her, as St. Michael had bidden her, to be good, to pray, to attend church punctually.

The visions became more or less regular, appearing twice or thrice a week; Joan was obedient to them, did all they asked, partly no doubt through awe and reverence, but also because she felt from the first that a great thing had come to her. "The first time that I heard the Voice, I vowed to keep my maidenhood so long as God pleased."

If a great thing had come to her, one was demanded of her in return. The heavenly ladies, when they had told her their names, bade her "help the king of France." This was a strange thing. She, a poor peasant maiden, humble and obscure, with no knowledge save of household matters and of tending sheep and cattle; what had she to do with kings? Joan might well have asked herself this, but she did not ask the saints. She listened reverently and waited for further light upon her path. The light came very gradually; it was as if the ladies were gentling a wild bird, coming a little and still a little nearer, till they could touch, could caress it, could still the frightened panting of the tiny breast. Soon the girl came to love them dearly, so that when they left her she wept and longed to go with them. This went on for three years, Joan still keeping the matter wholly to herself. She did her work punctually and faithfully; drove the cattle, sewed, spun and wove. No one knew or guessed that anything strange had come into her life. It was seen that she grew graver, more inclined to religious exercises and to solitary musing, less and less ready to join the village frolics; but this was nothing specially remarkable in a pious French maiden of those days. It was a more serious matter that she should refuse an offer of marriage, a suitable offer from a responsible young man: her parents protested, but in vain. It was as if the suitor did not exist for her. In after years, when the folk of Domrémy were besieged with questions about Joan's childhood and girlhood, they racked their brains for significant memories, but found few or none. Thereupon my Lady Legend came kindly to their aid, and in an astonishingly short space of time a host of supernatural matters transpired. Some of the stories were very pretty; as that of the race in the river-meadows, the prize a nosegay, won by Joan, who ran so lightly that her feet seemed hardly to touch the ground. "Joan," cried one of the girls, "I see you flying close to the earth!" Presently, the race over, and Joan at the end of the meadow, "as it were rapt and distraught," she saw a youth beside her who said, "Joan, go home; your mother needs you!" Joan hastened home, only to be reproved by Dame Isabel for leaving her sheep.

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1

Guizot, "Popular History of France," III, p. 20.

2

Guizot, "Popular History of France," III, p. 21.

[3] Guizot, "Popular History of France," III, p. 21.

[4] Belloc, "Paris," p. 248.

3

Guizot, III, p. 22.

4

Guizot, III, p. 27.

[7] Guizot, III, p. 28.

5

Guizot, III, p. 29.

6

Lowell. "Joan of Arc," p. 15.

7

Lowell. "Joan of Arc," p. 18.

8

Luce. "Jeanne d'Arc à Domrémy," p. 19.

9

Gerardin.

10

"Ye towers of Julius, London's lasting shame,With many a foul and midnight murder fed,Revere his Consort's faith, his Father's fame,And spare the meek usurper's holy head!"– Gray, the Bard.

11

"Journal of a citizen of Paris."

12

"Journal of a Citizen of Paris."

13

Lt. – Col. A. C. P. Haggard, D. S. O. "The France of Joan of Arc."

14

Gilles de Rais.

15

Lowell. "Joan of Arc," p. 28. N. B. – Other authorities place the light on her right hand.

16

W. B. Clarke. "The Fighting Race."