The Goddess Goddess-Woman History Joan of Arc Life of Joan of Arc (France)

Life of Joan of Arc (France)

Life of Joan of Arc (France)
Catalog # SKU2852
Publisher TGS Publishing
Weight 1.00 lbs
Author Name Anatole France


Life of
Joan of Arc

2 Volumes
Now in One Book!

Anatole France

No other person's life, biography, and death from the Dark Ages has been so recorded in such detail and under sworn testimony, witnessed by her friends and enemies.

Her life and death is certainly one of those hidden mysteries of history that must be kept alive! What was it about Joan of Arc that famous writers, atheists, agnostics, skeptics, and non-Christians alike would come to admire her?

The life and times of Joan of Arc proves to the world several things:

    1. That church and state MUST be kept separate.

    2. That the church nor the state should have the power of murder and execution.

    3. That Christianity is not capable, or worthy, to enforce any laws of religion or state.

    4. It is dangerous to be a Christian with differing views from the fundamentalist heirarchy in a church ruled or church influenced state.

    5. That the state and church will perform political executions of innocent people with trumped up charges, trumped up evidence, and false testimony of church or state witnesses.

    6. That foreign states should never have the right to try prisoners, due to the kangaroo courts that enemy states create for execution of their enemies, and cover up of their own crimes.

    7. That church and state WILL TORTURE, even women, to extract lies, false confessions, to falsely justify their intentions of murder.

    8. That the world has been robbed of many great minds and people by the church and states violating the above tenets of truth.

TGS Publishing will keep as many books and materials in print as possible to keep the tragedy of Joan's hideous, religious, persecution and execution on the minds of modern day readers and researchers.

Anatole France takes a purely objective tact in writing the history of Joan of Arc, taking into account the author's knowledge of the history of France. Anatole had written volumes on the Frence history. The author offers little romanticism around the Joan of Arc story, sticking strictly to the historical facts.

"I have written this history with a zeal ardent and tranquil;
I have sought truth strenuously, I have met her fearlessly.
Even when she assumed an unexpected aspect,
I have not turned from her.
I shall be reproached for audacity,
until I am reproached for timidity."
--Anatole France



When the evidence given at the second trial has obviously been dressed up to suit the occasion, or even when it is absolutely contrary to the truth, we must blame not only those who gave it, but those who received it. In its elicitation the latter were too artful. This evidence has about as much value as the evidence in a trial by the Inquisition. In certain matters it may represent the ideas of the judges as much as those of the witnesses.

What the judges in this instance were most desirous to establish was that Jeanne had not understood when she was spoken to of the Church and the Pope, that she had refused to obey the Church Militant because she believed the Church Militant to be Messire Cauchon and his assessors. In short, it was necessary to represent her as almost an imbecile. In ecclesiastical procedure this expedient was frequently adopted. And there was yet another reason, a very strong one, for passing her off as an innocent, a damsel devoid of intelligence. This second trial, like the first, had been instituted with a political motive; its object was to make known that Jeanne had come to the aid of the King of France not by devilish incitement, but by celestial inspiration. Consequently in order that divine wisdom might be made manifest in her she must be shown to have had no wisdom of her own. On this string the examiners were constantly harping. On every occasion they drew from the witnesses the statement that she was simple, very simple. Una simplex bergereta,[62] says one. Erat multum simplex et ignorans,[63] says another.

But since, despite her ignorance, this innocent damsel had been sent of God to deliver or to capture towns and to lead men at arms, there must needs be innate in her a knowledge of the art of war, and in battle she must needs manifest the strength and the counsel she had received from above. Wherefore it was necessary to obtain evidence to establish that she was more skilled in warfare than any man.

Damoiselle Marguerite la Touroulde makes this affirmation.[64] The Duke of Alençon declares that the Maid was apt alike at wielding the lance, ranging an army, ordering a battle, preparing artillery, and that old captains marvelled at her skill in placing cannon.[65] The Duke quite understands that all these gifts were miraculous and that to God alone was the glory. For if the merit of the victories had been Jeanne's he would not have said so much about them. And if God had chosen the Maid to perform so great a task, it must have been because in her he beheld the virtue which he preferred above all others in his virgins. Henceforth it sufficed not for her to have been chaste; her chastity must become miraculous, her chastity and her moderation in eating and drinking must be exalted into sanctity. Wherefore the witnesses are never tired of stating: Erat casta, erat castissima. Ille loquens non credit aliquam mulierem plus esse castam quam ista Puella erat. Erat sobria in potu et cibo. Erat sobria in cibo et potu.[66]

The heavenly source of such purity must needs have been made manifest by Jeanne's possessing singular immunities. And on this point there is a mass of evidence. Rough men at arms, Jean de Novelompont, Bertrand de Poulengy, Jean d'Aulon; great nobles, the Count of Dunois and the Duke of Alençon, come forward and affirm on oath that in them Jeanne never provoked any carnal desires. Such a circumstance fills these old captains with astonishment; they boast of their past vigour and wonder that for once their youthful ardour should have been damped by a maid. It seems to them most unnatural and humanly impossible. Their description of the effect Jeanne produced upon them recalls Saint Martha's binding of the Tarascon beast. Dunois in his evidence is very much occupied with miracles. He points to this one as, to human reason, the most incomprehensible of all. If he neither desired nor solicited this damsel, of this unique fact he can find but one explanation, it is that Jeanne was holy, res divina. When Jean de Novelompont and Bertrand de Poulengy describe their sudden continence, they employ identical forms of speech, affected and involved. And then there comes a king's equerry, Gobert Thibaut, who declares that in the army there was much talk of this divine grace, vouchsafed to the Armagnacs[67] and denied to English and Burgundians, at least, so the behaviour of a certain knight of Picardy, and of one Jeannotin, a tailor of Rouen, would lead us to believe.[68]

Such evidence obviously answers to the ideas of the judges, and turns, so to speak, on theological rather than on natural facts.

In inquisitorial inquiries there abound such depositions as those of Jean de Novelompont and of Bertrand de Poulengy, containing passages drawn up in identical terms. But I must admit that in the rehabilitation trial they are rare, partly because the witnesses were heard at long intervals of time and in different countries, and partly because in the Maid's case no elaborate proceedings were necessary owing to her adversaries not being represented.

It is to be regretted that all the evidence given at this trial, with the exception of that of Jean d'Aulon, should have been translated into Latin. This process has obscured fine shades of thought and deprived the evidence of its original flavour.

430+ pages - 10¾ x 8¼ softcover

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