Augustinian monk, Brother
Jean Bourget, to King Charles, to the Queen of Sicily, to the Bishop
of Seez, and to the Lord of Treves, to inquire whether the words of
this holy woman had been believed by them. The Queen of Sicily and the
Councillors of King Charles gave the monk letters wherein they
announced to the townsfolk of Tours that they had never heard of such
things, and King Charles declared that he had every confidence in the
churchmen, the burgesses and the other citizens of his town of
Tours.[2084]

[Footnote 2084: _Trial_, vol. iv, p. 473.]

Dame Catherine had in like manner slandered the inhabitants of
Angers.[2085]

[Footnote 2085: _Ibid._, p. 473.]

Whether, following the example of the Blessed Colette of Corbie, this
devout person wished to pass from one party to the other, or whether
she had chanced to be taken captive by Burgundian men-at-arms, she was
brought before the Official at Paris. In their interrogation of her
the ecclesiastics appear to have been concerned less about her than
about the Maid Jeanne, whose prosecution was then being instituted.

On the subject of the Maid, Catherine said: "Jeanne has two
counsellors, whom she calls Counsellors of the Spring."[2086]

[Footnote 2086: _Ibid._, vol. i, p. 295.]

Such was the confused recollection of the conversations she had had at
Jargeau and at Montfaucon. The term Council was the one Jeanne usually
employed when speaking of her Voices; but Dame Catherine was confusing
Jeanne's heavenly visitants with what the Maid had told her of the
Gooseberry Spring at Domremy.

If Jeanne felt unkindly towards Catherine, Catherine did not feel
kindly towards Jeanne. She did not assert Jeanne's mission to be
nought; but she let it be clearly understood that the hapless damsel,
then a prisoner in the hands of the Burgundians, was addicted to
invoking evil spirits.

"If Jeanne be not well guarded," Catherine told the Official, "she
will escape from prison with the aid of the devil."[2087]

[Footnote 2087: _Trial_, vol. i, p. 106, note. _Journal d'un bourgeois
de Paris_, p. 271. Vallet de Viriville, _Proces de condamnation de
Jeanne d'Arc_, pp. lxi-lxv.]

Whether Jeanne was or was not aided by the devil was a matter to be
decided between herself and the doctors of the church. But it is
certain that her one thought was to burst her bonds, and that she was
ceaselessly imagining means of escape. Catherine de la Rochelle knew
her well and wished her ill.