The Fifteen Decisive Battles of the World from Marathon to Waterloo, Edward Creasy [simple e reader TXT] 📗

Their presence gladdened her even to tears; and after they departed she wept because they had not taken her with them back to Paradise. They always spoke soothingly to her. They told her that France would be saved, and that she was to save it.” Such were the visions and the Voices that moved the spirit of the girl of thirteen; and as she grew older they became more frequent and more clear. At last the tidings of the siege of Orleans reached Domremy, Joan heard her parents and neighbours talk of the sufferings of its population, of the ruin which its capture would bring on their lawful sovereign, and of the distress of the Dauphin and his court. Joan’s heart was sorely troubled at the thought of the fate of Orleans; and her Voices now ordered her to leave her home; and warned her that she was the instrument chosen by Heaven for driving away the English from that city, and for taking the Dauphin to be anointed king at Rheims. At length she informed her parents of her divine mission, and told them that she must go to the Sire de Baudricourt, who commanded at Vaucouleurs, and who was the appointed person to bring her into the presence of the king, whom she was to save. Neither the anger nor the grief of her parents, who said that they would rather see her drowned than exposed to the contamination of the camp, could move her from her purpose. One of her uncles consented to take her to Vaucouleurs, where De Baudricourt at first thought her mad, and derided her; but by degrees was led to believe, if not in her inspiration, at least in her enthusiasm and in its possible utility to the Dauphin’s cause.

The inhabitants of Vaucouleurs were completely won over to her side, by the piety and devoutness which she displayed and by her firm assurance in the truth of her mission. She told them that it was God’s will that she should go to the King, and that no one but her could save the kingdom of France. She said that she herself would rather remain with her poor mother and spin; but the Lord had ordered her forth. The fame of “The Maid,” as she was termed, the renown of her holiness, and of her mission, spread far and wide. Baudricourt sent her with an escort to Chinon, where the Dauphin Charles was dallying away his time.

Her Voices had bidden her assume the arms and the apparel of a knight; and the wealthiest inhabitants of Vaucouleurs had vied with each other in equipping her with warhorse, armour, and sword. On reaching Chinon, she was, after some delay, admitted into the presence of the Dauphin. Charles designedly dressed himself far less richly than many of his courtiers were apparelled, and mingled with them, when Jean was introduced, in order to see if the Holy Maid would address her exhortations to the wrong person. But she instantly singled him out, and kneeling before him, said, “Most noble Dauphin, the King of Heaven announces to you by me, that you shall be anointed and crowned king in the city of Rheims, and that you shall be His viceregent in France.” His features may probably have been seen by her previously in portraits, or have been described to her by others; but she herself believed that her Voices inspired her when she addressed the King; [Proces de Jeanne d’Arc, vol. i.

56.] and the report soon spread abroad that the Holy Maid had found the King by a miracle; and this, with many other similar rumours, augmented the renown and influence that she now rapidly acquired.

The state of public feeling in France was not favourable to an enthusiastic belief in Divine interposition in favour of the party that had hitherto been unsuccessful and oppressed. The humiliations which had befallen the French royal family and nobility were looked on as the just judgments of God upon them for their vice and impiety. The misfortunes that had come upon France as a nation, were believed to have been drawn down by national sins. The English, who had been the instruments of Heaven’s wrath against France, seemed now by their pride and cruelty to be fitting objects of it themselves. France in that age was a profoundly religious country. There was ignorance, there was superstition there was bigotry; but there was Faith—a Faith that itself worked true miracles, even while it believed in unreal ones. At this time, also, one of those devotional movements began among the clergy in France, which from time to time occur in national Churches, without it being possible for the historian to assign any adequate human cause for their immediate date or extension. Numberless friars and priests traversed the rural districts and towns of France, preaching to the people that they must seek from Heaven a deliverance from the pillages of the soldiery, and the insolence of the foreign oppressors. [See, Sismondi vol. xiii. p. 114; Michelet, vol. v.

Livre x.] The idea of a Providence that works only by general laws was wholly alien to the feelings of the age. Every political event, as well as every natural phenomenon, was believed to be the immediate result of a special mandate of God.

This led to the belief that His holy angels and saints were constantly employed in executing His commands and mingling in the affairs of men. The Church encouraged these feelings; and at the same time sanctioned; the concurrent popular belief that hosts of evil spirits were also ever actively interposing in the current of earthly events, with whom sorcerers and wizards could league themselves, and thereby obtain the exercise of supernatural power.

Thus all things favoured the influence which Joan obtained both over friends and foes. The French nation, as well as the English and the Burgundians, readily admitted that superhuman beings inspired her: the only question was, whether these beings were good or evil angels; whether she brought with her “airs from heaven, or blasts from hell.” This question seemed to her countrymen to be decisively settled in her favour, by the austere sanctity of her life, by the holiness of her conversation, but, still more, by her exemplary attention to all the services and rites of the Church. The dauphin at first feared the injury that might be done to his cause if he had laid himself open to the charge of having leagued himself with a sorceress. Every imaginable test, therefore, was resorted to in order to set Joan’s orthodoxy and purity beyond suspicion. At last Charles and his advisers felt safe in accepting her services as those of a true and virtuous daughter of the Holy Church.

It is indeed probable that Charles himself, and some of his counsellors, may have suspected Joan of being a mere enthusiast; and it is certain that Dunois, and others of the best generals, took considerable latitude in obeying or deviating from the military orders that she gave. But over the mass of the people and the soldiery, her influence was unbounded. While Charles and his doctors of theology, and court ladies, had been deliberating as to recognising or dismissing the Maid, a considerable period had passed away, during which a small army, the last gleanings, as it seemed, of the English sword, had been assembled at Blois, under Dunois, La Hire, Xaintrailles, and other chiefs, who to their natural valour were now beginning to unite the wisdom that is taught by misfortune. It was resolved to send Joan with this force and a convoy of provisions to Orleans. The distress of that city had now become urgent. But the communication with the open country was not entirely cut off: the Orleannais had heard of the Holy Maid whom Providence had raised up for their deliverance, and their messengers urgently implored the dauphin to send her to them without delay.

Joan appeared at the camp at Blois, clad in a new suit of brilliant white armour, mounted on a stately black war-horse, and with a lance in her right hand, which she had learned to wield with skill and grace. [See the description of her by Gui de Laval, quoted in the note to Michelet, p. 69; and see the account of the banner at Orleans, which is believed to bear an authentic portrait of the Maid, in Murray’s Handbook for France, p. 175.] Her head was unhelmeted; so that all could behold her fair and expressive features, her deep-set and earnest eyes, and her long black hair, which was parted across her forehead, and bound by a ribbon behind her back. She wore at her side a small battle-axe, and the consecrated sword, marked on the blade with five crosses, which had at her bidding been taken for her from the shrine of St. Catherine at Fierbois. A page carried her banner, which she had caused to be made and embroidered as her Voices enjoined. It was white satin [Proces de Jeanne d’Arc, vol. i. p. 238.] strewn with fleur-de-lis; and on it were the words “JHESUS MARIA,” and the representation of the Saviour in His glory. Joan afterwards generally bore her banner herself in battle; she said that though she loved her sword much, she loved her banner forty times as much; and she loved to carry it because it could not kill any one.

Thus accoutred, she came to lead the troops of France, who looked with soldierly admiration on her well-proportioned and upright figure, the skill with which she managed her war-horse, and the easy grace with which she handled her weapons. Her military education had been short, but she had availed herself of it well.

She had also the good sense to interfere little with the manoeuvres of the troops, leaving those things to Dunois, and others whom she had the discernment to recognise as the best officers in the camp. Her tactics in action were simple enough.

As she herself described it—“I used to say to them, ‘Go boldly in among the English,’ and then I used to go boldly in myself.”

[Ibid.] Such, as she told her inquisitors, was the only spell she used; and it was one of power. But while interfering little with the military discipline of the troops, in all matters of moral discipline she was inflexibly strict. All the abandoned followers of the camp were driven away. She compelled both generals and soldiers to attend regularly at confessional. Her chaplain and other priests marched with the army under her orders; and at every halt, an altar was set up and the sacrament administered. No oath or foul language passed without punishment or censure. Even the roughest and most hardened veterans obeyed her. They put off for a time the bestial coarseness which had grown on them during a life of bloodshed and rapine; they felt that they must go forth in a new spirit to a new career, and acknowledged the beauty of the holiness in which the heaven-sent Maid was leading them to certain victory.

Joan marched from Blois on the 26th of April with a convoy of provisions for Orleans, accompanied by Dunois, La Hire, and the other chief captains of the French; and on the evening of the 28th they approached the town. In the words of the old chronicler Hall: [Hall, f. 127.] “The Englishmen, perceiving that they within could not long continue for faute of vitaile