the Maid recalled to the mind of Charles VII.; and thus is explained the
joy which, as the witnesses say, he testified, whilst none at that time
knew the cause. Joan by this revelation not only caused the king to
believe in her; she caused him to believe in himself and his right and
title: though she never spoke in that way as of her own motion to the
king, it was always a superior power speaking by her voice, 'I tell thee
on behalf of my Lord that thou art true heir of France, and son of the
king.'" (Jeanne d'Arc, by M. Wallon, t. i. p. 32.)

Whether Charles VII. were or were not convinced by this interview of
Joan's divine mission, he clearly saw that many of those about him had
little or no faith in it, and that other proofs were required to upset
their doubts. He resolved to go to Poitiers, where his council, the
parliament, and several learned members of the University of Paris were
in session, and have Joan put to the strictest examination. When she
learned her destination, she said, "In the name of God, I know that I
shall have tough work there, but my Lord will help me. Let us go, then,
for God's sake." On her arrival at Poitiers, on the 11th of March, 1429,
she was placed in one of the most respectable families in the town, that
of John Rabuteau, advocate-general in parliament. The Archbishop of
Rheims, Reginald de Chartres, Chancellor of France, five bishops, the
king's councillors, several learned doctors, and amongst others Father
Seguin, an austere and harsh Dominican, repaired thither to question her.
When she saw them come in, she went and sat down at the end of the bench,
and asked them what they wanted with her. For two hours they set
themselves to the task of showing her, "by fair and gentle arguments,"
that she was not entitled to belief. "Joan," said William Aimery,
professor of theology, "you ask for men-at-arms, and you say that it is
God's pleasure that the English should leave the kingdom of France, and
depart to their own land; if so, there is no need of men-at-arms, for