the College of Cardinals. Such action can hardly be explained had Joan been an ordinary heretic or an ordinary political prisoner. But if she were in the eyes of the great mass of the population not merely a religious leader but actually the incarnate God, then it was only natural for the authorities, who had compassed her death, to shelter themselves behind the bulwark of their zeal for the Christian religion, and to explain to the heads of that religion their reasons for the execution. On the other hand, the belief that Joan was God Incarnate will account, as nothing else can, for the extraordinary supineness of the French, who never lifted a finger to ransom or rescue Joan from the hands of either the Burgundians or the English. As God himself or his voluntary substitute she was doomed to suffer as the sacrifice for the people, and no one of those people could attempt to save her.
In comparing the facts elicited at the trial with the Dianic Cult as set out in the previous chapters, the coincidences are too numerous to be merely accidental. I do not propose to enter into a detailed discussion of the trial, I only wish to draw attention to a few points in this connexion.
The questions put to Joan on the subject of fairies appear to the modern reader to be entirely irrelevant, though much importance was evidently attached to her answers by the Court. She could not disprove, though she denied, the popular rumour that 'Joan received her mission at the tree of the Fairy-ladies' (lohanna ceperat factum suum apud arborem Dominarum Fatalium), and she was finally forced to admit that she had first met the 'Voices' near that spot. Connexion with the fairies was as damning in the eyes of the Bishop of Beauvais and his colleagues as it was later in the eyes of the judges who tried John Walsh and Aleson Peirson.
The names of Christian saints, given to the persons whom Joan called her 'Voices', have misled modern writers; but the questions showered upon her show that the judges had shrewd suspicions as to the identity of these persons. That the 'Voices' were human beings is very clear from Joan's own testimony: 'Those of my party know well that the Voice had been sent to me from God, they have seen and known this Voice. My king and many others have also heard and seen the Voices which came to me. . . . I saw him [St. Michael] with my bodily eyes as well as I see you.' She refused to describe 'St. Michael'; and bearing in mind some of the descriptions of the Devil in later trials, it is interesting to find that when the judges put the direct question to her as to whether 'St. Michael' came to her naked, she did not give a direct answer. Later the following dialogue
