DOMREMY
We were well down in the Vosges now and beginning to inquire for Domremy. How strange it seemed to be actually making inquiries for a place that always before had been just a part of an old legend—a half-mythical story of a little girl who, tending her sheep, had heard the voices of angels. One had the feeling that there could never really be such a place at all, that, even had it once existed, it must have vanished long ago; that to ask the way to it now would be like those who in some old fairy tale come back after ages of enchantment and inquire for places and people long forgotten. Domremy! No, it was not possible. We should meet puzzled, blank looks, pitying smiles, in answer to our queries. We should never find one able to point a way and say, "That is the road to Domremy." One could as easily say "the road to Camelot."
Yet there came a time when we must ask. We had been passing through miles of wonderful forest, with regularly cut roads leading away at intervals, suggesting a vast preserved estate, when we came out to an open hill land, evidently a grazing country, with dividing roads and no definite markings. So we stopped a humble-looking old man and hesitatingly, rather falteringly, asked him the road to Domremy. He regarded us a moment, then said very gently, pointing, "It is down there just a little way."
So we were near—quite near—perhaps even now passing a spot where Joan had tended her sheep. Our informant turned to watch us pass. He knew why we were going to Domremy. He could have been a descendant of those who had played with Joan.
Even now it was hard to believe that Domremy would be just an old village, such a village as Joan had known, where humble folk led humble lives tending their flocks and small acres. Very likely it had become a tourist resort—a mere locality, with a hotel. It was only when we were actually in the streets of a decaying, time-beaten little hamlet and were told that this was indeed Domremy, the home of Joan of Arc, that we awoke to the actuality of the place and to the realization that in character at least it had not greatly changed.
We drove to the church—an ancient, weatherworn little edifice. The invaders destroyed it the same year that Joan set out on her march, but when Joan had given safety to France the fragments were gathered and rebuilt, so if it is not in its entirety the identical chapel where Joan worshiped, it contains, at least, portions of the original structure and stands upon the same ground. In front of the church is a bronze statue of the Maid, and above the entrance a painting of Joan listening to the voices. But these are modern. Inside are more precious things.
It is a plain, humble interior, rather too fresh and new looking for its antiquity, perhaps because of the whitened walls. But near the altar there is an object that does not disappoint. It is an ancient baptismal font—the original font of the little ruined chapel—the vessel in which Joan of Arc was baptized. I think there can be no question of its authenticity. It would be a holy object to the people of Domremy; to them Joan was already a saint at the time of her death, and any object that had served her was sacred. The relic dug from the ruined chapel would be faithfully guarded, and there would be many still alive to identify it when the church's restoration was complete and the ancient vessel set in place.
It seems a marvelous thing to be able to look upon an object that may be regarded as the ceremonial starting point of a grace that was to redeem a nation. Surely, if ever angels stood by to observe the rites of men they gathered with those humble shepherd folk about the little basin where a tiny soul was being consecrated to their special service.
In the church also is the headstone from the grave of Joan's godmother, with an ancient inscription which one may study out, and travel back a long way. Near it is another object—one that ranks in honor with the baptismal font—the statuette of St. Marguerite, before which Joan prayed. Like the font this would be a holy thing, even in Joan's lifetime, and would be preserved and handed down. To me it seems almost too precious to remain in that ancient, perishing church. It is something that Joan of Arc not only saw and touched, but to which she gave spiritual adoration. To me it seems the most precious, the most sacred relic in France. The old church appears so poor a protection for it. Yet I should be sorry to see it taken elsewhere.
Birthplace of Joan of Arc
Joan's house is only a step away—a remnant of a house, for, though it was not demolished like the church, it has suffered from alterations, and portions of it were destroyed. Whatever remained at the time of Louis XI would seem to have been preserved about as it was then, though of course restored; the royal arms of France, with those accorded by Charles VII to Joan and her family, were combined ornamentally above the door with the date, 1481, and the inscription, in old French, "Vive labeur; vive le roy Loys." The son of Joan's king must have felt that it was proper to preserve the birthplace of the girl who had saved his throne.
Doubtless the main walls of the old house of Jacques d'Arc are the same that Joan knew. Joan's mother lived there until 1438, and it was less than fifty years later that Louis XI gave orders for the restoration. The old walls were solidly built. It is not likely that they could have fallen to complete ruin in that time. The rest is mainly new.
What the inside of the old house was in Joan's time we can only imagine. The entrance room was the general room, I suppose, and it was here, we are told, that Joan was born. Mark Twain has imagined a scene in the house of Jacques d'Arc where a hungry straggler comes one night and knocks at the door and is admitted to the firelit room. He tells us how Joan gave the wanderer her porridge—against her father's argument, for those were times of sore stress—and how the stranger rewarded them all with the great Song of Roland. The general room would be the setting of that scene.
Behind it is a little dungeon-like apartment which is shown as Joan's chamber. The walls and ceiling of this poor place are very old; possibly they are of Joan's time—no one can really say. In one wall there is a recess, now protected by a heavy wire screen, which means that Joan set up her shrine there, the St. Marguerite and her other holy things. She would pray to them night and morning, but oftener I think she would leave this dim prison for the consolation of the little church across the way.
The whole house is a kind of museum now, and the upper floor is especially fitted with cases for books and souvenirs.
In the grounds there is a fine statue by Mercié, and the whole place is leafy and beautiful. It is not easy, however, to imagine there the presence of Joan. That is easier in the crooked streets of the village, and still easier along the river and the fields. The Fairy Tree—l'Arbre Fée de Bourlement—where Joan and her comrades played, and where later she heard the voices, is long since gone, and the spot is marked by a church which we cared to view only from a distance. It seems too bad that any church should be there, and especially that one. The spot itself, marked by a mere tablet, or another tree, would be enough.
It was in January, 1429, that Joan and her uncle Laxart left Domremy for Vaucouleurs to ask the governor to give her a military escort to the uncrowned king at Chinon. She never came back. Less than half a year later she had raised the siege at Orléans, fought Patay, and conducted the king to his coronation at Rheims. She would have returned then, but the king was afraid to let her go. Neither did he have the courage to follow or support her brilliant leadership. He was weak and paltry. When, as the result of his dalliance, she was captured at Compiègne, he allowed her to suffer a year of wretched imprisonment, making no attempt at rescue or ransom, and in the end to be burned at Rouen as a witch.
I have read in an old French book an attempt to excuse the king, to show that he did not have armed force enough to go to Joan's rescue, but I failed to find there any evidence that he even contemplated such an attempt. I do find that when Joan had been dead thirteen years and France, strong and united, was safe for excursions, he made a trip to Lorraine, accompanied by Dunois, Robert de Baudricourt, and others of Joan's favorite generals. They visited Domremy, and Baudricourt pointed out to the king that there seemed to be a sadness in the landscape. It is said that this visit caused Charles to hasten the process of Joan's rehabilitation—to reverse the verdict of heresy and idolatry and witchcraft under which she had died. But as the new hearing did not begin until eleven years after the king's visit to Domremy, nearly twenty-five years after Joan's martyrdom, the word "hasten" does not seem to apply. If Charles VII finally bestirred himself in that process, it was rather to show before he died that he held his crown not by the favor of Satan but of saints.
The memory of Joan of Arc's fate must always be a bitter one to France, and the generations have never ceased to make atonement. Her martyrdom has seemed so unnecessary—such a reproach upon the nation she saved.
Yet perhaps it was necessary. Joan in half a year had accomplished what the French armies, without her, had been unable to do in three quarters of a century—she had crippled the English power in France. Her work was not finished—though defeated, the enemy still remained on French soil, and unless relentlessly assailed would recover. After the coronation at Rheims there would seem to have fallen, even upon Joan's loyal followers, a reaction, a period of indifference and indolence. Joan's fearful death at the stake awoke her people as nothing else could have done.
By a lonely roadside far up in Normandy we passed, one day, a small stone column which recorded how upon this spot was delivered the battle of Formigny, April 15th, in the year 1450, under the reign of Charles VII, and how the French were victorious and the English armies forced to abandon Norman soil. Joan of Arc had been dead nineteen years when that final battle was fought, but it was her spirit that gave the victory.