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for himself. La Pucelle, however, distinguished the monarch in the crowd ; stating that her supernatural voices had made him known to her.*

* Jeanne d'Arc was presented to the king by the Count de Vendôme, and without hesitation recognised the monarch at first sight, although there was nothing particular in his attire, or exterior appearance, and he was indiscriminately mingled with the crowd : she immediately made a profound reverence, · and thus addressed him: Gentil Dauphin, j'ai nom Jeanne la

Pucelle, et vous mande le Roi des cieux, par moi, que vous serez sacré et couronné à Rheims ; vous serez le lieutenant du Roi des cieux, qui est roi de France." Charles, removing from those that surrounded him, conversed with Jeanne in their presence, but without being overheard ; which conference lasted for some time, and all the courtiers perceived that a degree of satisfaction was legibly depicted on the countenance of their sovereign during this parley. The king afterwards declared to several persons, that a revelation which she had made to him, of a secret known only to himself, gave birth to the confidence with which she inspired him.

Robertson, in his introduction to the History of Charles V., examines the mission of La Pucelle in a political point of view; and while rendering justice to her wisdom and courage, deplores her misfortunes, and most eloquently inveighs against the superstition to which she was sacrificed: he however considers her but as an instrument and a victim to party. Our countryman is not the only writer who has raised objections against this heavenly inission : we find that one Dr. Beaupère, who acted as an assessor during the trial of Jeanne, was of opinion, “ that her alleged visions and apparitions were rather the effects of human invention, than originating in divine inspiration;" and in the “ Histoire Générale des Rois de France depuis Pharamond

Dieu vous doint (donne) bonne vie, gentil Roi —God give you a prosperous life, comely king,” said Jeanne

Ah oppresare recourse to all things most

jusqu'à Charles Sept," written by Bernard de Girard, Sieur du Haillan, first historian of France, and genealogist of the Order of the Holy Ghost, to Henry the Third, appears the following statement, given as nearly as possible verbatim.

“Some say that Jeanne was the mistress of Jean, Bastard of Orleans; others, of the Lord of Baudricourt, who being wary and cunning, and seeing that the king knew no longer what to do or to say, and the people, on account of continual wars, so much oppressed as not to be able to raise their courage, resolved to have recourse to a miracle, fabricated in false religion, being that which of all things most elevates the heart, and makes men believe (even the most simple) that wbich is not; and the people were very apt to imbibe such superstitions. Those who believe she was a maid sent by God, are not damned; neither are those who did not believe. Many esteem this last assertion an heresy; but we will not dwell too much upon it, nor too much on the contrary belief. Wherefore these lords, for the space of some days, instructed her in all she was to answer to the demands which should be made of her by the king and themselves when in his presence; for they were to interrogate her; and in order that she might recognise the monarch when conducted into his presence, they caused her to see his picture several times every day. On the day appointed, when she was led to him in his chamber, which they had already arranged, they did not fail to be present. Having entered, the first persons who addressed her were the Bastard of Orleans and Baudricourt, who demanded of her her business ? She replied she wanted to speak to the king. They presented to her another of the lords who was there, telling her that he was the king; but she, instructed in all which

d'Arc, addressing Charles VII. “Ce ne suis-je pas qui suis Roi, Jehanne; It is not I who am the king, Jeanne," answered the monarch, at the same time pointing out a lord of his retinue, to which he added : “ Voici le Roi : Here is the king.” En mon Dieu, By my God,” answered Jeanne, “ gentil Prince, cestes vous et non aultre ; Handsomne prince, it is you and no other." Charles, finding it was useless to dissemble any longer, felt more disposed to listen to the maid, who thus continued : “ Très noble seigneur Dauphin, Right noble lord Dauphin, je viens et suis envoyée de la part de Dieu pour porter secours à vous et à votre royaume, et vous mande le Roi des cieur par moi, que vous serez sacré et couronné en la ville de Rheims malgré vos ennemis, que sa volonté est

should be done and said, as well as what she was to do and say, stated that it was not the king, and that he was hid in the alcove, containing the bed. This feigned invention, and appearance of religion, was of such profit to the kingdom that it raised the courage, lost and beaten down by despair ******* Wherefore the king caused horses and arms to be given to her, and an army with a number of great captains, in company of whom she carried succour to those of Orleans.” It is extraordinary that Du Haillan, the writer of this account, who was historiographer of France, should have made these statements; as every other narrative concurs in affirming, that at the period of Jeanne's introduction to Charles VII., the Bastard of Orleans in person commanded the garrison of that city, while Baudricourt continued at Vaucouleurs, nearly a hundred and fifty leagues froin Chinon.

qu'ils se retirent en leur pays, et vous laissent paisible possesseur de votre royaume comme étant le trai, unique, et légitime héritier de France, fils de roi : I come and am sent on the part of God to bring succour to you and to your kingdom; and the King of heaven through me makes known, that you shall be anointed and crowned in the city of Rheims in spite of your enemies; that his will is that they retire into their country and leave you peaceable possessor of your kingdom, as being the true, only, and legitimate heir of France, son of a king.”

Charles VII. then took Jeanne aside, and conversed with her in private for a considerable time; during which intercourse, it appears, she stated circumstances that completely secured his good opinion. Contemporary authors differ very much in regard to this secret said to have existed between the king and La Pucelle. N. Sala, a writer of that period, states, that Charles VII., finding his affairs in a most desperate condition, one morning repaired alone to his oratory, and there offered up an internal prayer, devoutly supplicating the Almighty, that in case he was the lineal descendant of the noble house of France, and that the kingdom belonged to him of right, it would please him to guard and defend the same as his patrimony, or, at worst, that the Lord would accord him grace, so as to elude his enemies, save him from imprisonment or death, and permit him to escape into Spain

or Scotland, which powers had uniformly continued brothers in arms, and friends and allies of the kings of France.* This prayer Sala states to have been

* The mysterious circumstance here alluded to, is thus detailed: “ The king, having taken Jeanne aside, demanded that she would give him some assurance in order to dispel every doubt from his mind. “Sire,' said Jeanne, were I to communicate secrets kuown only to God and yourself, would you then believe in my celestial mission?' To which Charles having replied in the affirmative, La Pucelle continued : “Sire, do you not call to mind, that upon the last day of All Saints, being alone in your private oratory at the chapel of Loches, you there supplicated God respecting three things :—first, that if you were not the true heir of the kingdom of France, it would so please him to deprive you of the means of continuing the war which is productive of so many evils: secondly, that if the sufferings of the people are inflicted on account of your sins, that you alone may be punished: and lastly, if they arise from the iniquity of your subjects, it would please the Almighty to pardon them.' The king, very much astonished at this answer, recollected that Jeanne had spoken the truth, and consequently was led to infer that her knowledge of his secret must have originated in divine rerelation."

M. Luchet, at page 30, &c. states, that more reflections than one may be made upon this passage; and that contemporary authors do not allude to it. During the trial of Jeanne, when she was made to repeat all that she had said to the king, no mention occurs of this secret; while Charles VII. was absent from Loches on All Saints' day, the time indicated by Jeanne, “ The king," continues M. Luchet, “was by no means devout; and it appears very improbable that after the lapse of six months,

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