CHAPTER XIV
THE MAID AT TOURS AND AT SELLES-EN-BERRY—THE TREATISES OF JACQUES GÉLU AND OF JEAN GERSON.
N the morning of Sunday the 8th of May, the English departed, retreating towards Meung and Beaugency. In the afternoon of the same day, Messire Florent d'Illiers with his men-at-arms left the town and went straight to his captaincy of Châteaudun to defend it against the Godons who had a garrison at Marchenoir and were about to descend on Le Dunois. On the next day the other captains from La Beauce and Gâtinais returned to their towns and strongholds.[1119]
On the ninth of the same month, the combatants brought by the Sire de Rais, receiving neither pay nor entertainment, went off each man on his own account; and the Maid did not stay longer.[1120] After having taken part in the procession by which the townsfolk rendered thanks to God, she took her leave of those to whom she had come in the hour of distress and affliction and whom she now quitted in the hour of deliverance and rejoicing. They wept with joy and with gratitude and offered themselves to her for her to do with them and their goods whatever she would. And she thanked them kindly.[1121]
From Chinon the King caused to be sent to the inhabitants of the towns in his dominion and notably to those of La Rochelle and Narbonne, a letter written at three sittings, between the evening of the 9th of May and the morning of the 10th, as the tidings from Orléans were coming in. In this letter he announced the capture of the forts of Saint-Loup, Les Augustins and Les Tourelles and called upon the townsfolk to praise God and do honour to the great feats accomplished there, especially by the Maid, who "had always been present when these deeds were done."[1122] Thus did the royal power describe Jeanne's share in the victory. It was in no wise a captain's share; she held no command of any kind. But, sent by God, at least so it might be believed, her presence was a help and a consolation.
In company with a few nobles she went to Blois, stayed there two days,[1123] then went on to Tours, where the King was expected.[1124] When, on the Friday before Whitsunday, she entered the town, Charles, who had set out from Chinon, had not yet arrived. Banner in hand, she rode out to meet him and when she came to him, she took off her cap and bowed her head as far as she could over her horse. The King lifted his hood, bade her look up and kissed her. It is said that he felt glad to see her, but in reality we know not what he felt.[1125]
In this month of May, 1429, he received from Messire Jacques Gélu a treatise concerning the Maid, which he probably did not read, but which his confessor read for him. Messire Jacques Gélu, sometime Councillor to the Dauphin and now my Lord Archbishop of Embrun,[1126] had at first been afraid that the King's enemies had sent him this shepherdess to poison him, or that she was a witch possessed by demons. In the beginning he had advised her being carefully interrogated, not hastily repulsed, for appearances are deceptive and divine grace moves in a mysterious manner. Now, after having read the conclusions of the doctors of Poitiers, learnt the deliverance of Orléans, and heard the cry of the common folk, Messire Jacques Gélu no longer doubted the damsel's innocence and goodness. Seeing that the doctors were divided in their opinion of her, he drew up a brief treatise, which he sent to the King, with a very ample, a very humble, and a very worthy dedicatory epistle.
About that time, on the pavement of the cathedral of Reims a labyrinth had been traced with compass and with square.[1127] Pilgrims who were patient and painstaking followed all its winding ways. The Archbishop of Embrun's treatise is likewise a carefully planned scholastic labyrinth. Herein one advances only to retreat and retreats only to advance, but without entirely losing one's way provided one walks with sufficient patience and attention. Like all scholastics, Gélu begins by giving the reasons against his own opinion and it is not until he has followed his opponent at some length that he returns to his own argument. Into all the intricacies of his labyrinth it would take too long to follow him. But since those who were round the King consulted this theological treatise, since it was addressed to the King and since the King and his Council may have based on it their opinion of Jeanne and their conduct towards her, one is curious to know what, on so singular an occasion, they found taught and recommended therein.