The Red True Story Book

This unnamed monk of Dunfermline describes Joan as 'a maid worthy to be remembered, who caused the recovery of the kingdom of France from the hands of the tyrant Henry, King of England. This maid I saw and knew, and was with her in her conquests and sieges, ever present with her in her life and at her end.' The monk proposed to write Joan's history; unhappily his manuscript ends in the middle of a sentence. The French historians, as was natural, say next to nothing of their Scottish allies. See Quicherat, Procès, v. 339; and The Book of Pluscarden, edited by Mr. Felix Skene.

2

M. Quicherat thinks that this is a mere fairy tale, but the author has sometimes seen wild birds (a lark, kingfisher, robin, and finch) come to men, who certainly had none of the charm of Joan of Arc. A thoughtful child, sitting alone, and very still, might find birds alight on her in a friendly way, as has happened to the author. If she fed them, so much the better.

3

See M. Siméon Luce, Jeanne d'Arc in Domremy.

4

Here we follow Father Ayroles's correction of Quicherat's reading of the manuscripts.

5

The Voice and vision of St. Michael alarmed her at first. In 1425 the French had defeated the English by sea, under Mount St. Michael, the only fortress in Normandy which never yielded to England. Consequently St. Michael was in high esteem as the patron of France, and, of all saints, he was most likely to be in Joan's mind. (See Siméon Luce, Jeanne d'Arc à Domremy.) On the other hand, Father Ayroles correctly argues that Joan first heard the Voices the year before the victory near Mount St. Michael.

6

M. Quicherat distinguishes three strange kinds of power in Joan. These are the power of seeing at a distance, the power of learning the secret thoughts of men, and the power of foretelling future events. Of each class 'one example at least rests on evidence so solid, that it cannot be rejected without rejecting the whole basis of the history.' He merely states facts, which he makes no attempt to explain. Aperçus Nouveaux, p. 61.

7

The date of this affair and that of the flight to Neufchâteau are uncertain.

8

It occurs in the Chronique de la Pucelle, by Cousinot de Montreuil, at that time the king's secretary, and elsewhere.

9

Theod. de Leliis, Procès, ii. 42.

10

Procès, iii. 99.

11

This description is a few weeks later than the start from Blois.

12

This estimate was probably incorrect; 3,500 was more like the actual number.

13

Procès, iii. 100.

14

Procès, iii. pp. 5, 6, 7. They were 'near Saint Loup,' he says, 'on the right bank of the Loire above Orleans.' But (p. 7) he says that after their conversation he and Joan crossed to the right from the left bank. At all events they were some six miles higher up the river than Orleans.

15

Following Pasquerel, her priest. Procès, iii, 109.

16

Quicherat, Nouveaux Aperçus, p. 76.

17

'Daughter of God, go on, and I will help thee.'

18

Sir Walter Scott reckons that there were five men to each 'lance'; perhaps four men is more usually the right number.

19

In Procès, iv. 414.

20

D'Alençon, Procès, iii. 98.

21

Dunois. Procès, iii. 14.

22

Journal du Siège. Procès, iv. 195. As it stands, this authority is thirty years later than the events.

23

This man was Clement de Fauquemberque. When he recorded the relief of Orleans, he drew on the margin of his paper a little fancy sketch of Joan, with long hair, a woman's dress, a sword, and a banner with the monogram of Jesus. This sketch still exists. (Procès, iv. 451.)

24

This was not far from the present Théâtre Français. The statue of the Maid, on horseback, is near the place where she was wounded.

25

Paris, as the Clerk of Parliament wrote in his note-book, could only be taken by blockade. It was a far larger city than Orleans, and we see how long the English, in the height of courage and confidence, were delayed by Orleans. But the Maid did not know the word 'impossible.' Properly supported, she could probably have taken Paris by assault; at the least she would not have left it while she lived.

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