tian faith. In those days it was sometimes the custom of those
who painted on the walls of monasteries to depict the Liberal Arts as
three noble dames. Between her two sisters, Logic would be painted,
seated on a lofty throne, wearing an antique turban, clothed in a
sparkling robe, and bearing in one hand a scorpion, in the other a
lizard, as a sign that her knowledge winds its way into the heart of
the adversary's argument, and saves her from being herself entrapped.
At her feet, looking up to her, would be Aristotle, disputing and
reckoning up his arguments on his fingers.[1311] This austere lady
formed all her disciples in the same mould. In those days nothing was
more despicable than singularity. Originality of mind did not then
exist. The clerks who treated of the Maid all followed the same
method, advanced the same arguments, and based them on the same texts,
sacred and profane. Conformity could go no further. Their minds were
identical, but not their hearts; it is the mind that argues, but the
heart that decides. These scholastics, dryer than their parchment,
were men, notwithstanding; they were swayed by sentiment, by passion,
by interests spiritual or temporal. While the Armagnac doctors were
demonstrating that in the Maid's case reasons for belief were stronger
than reasons for disbelief, the German or Italian masters, caring
nought for the quarrel of the Dauphin of Viennois,[1312] remained in
doubt, unmoved by either love or hatred.

[Footnote 1311: Cathedrale du Puy. E.F. Corpet, _Portraits des arts
liberaux d'apres les ecrivains du moyen age_, in _Annales
archeologiques_, 1857, vol. xvii, pp. 89, 103. Em. Male, _Les Arts
liberaux dans la statuaire du moyen age_, in _Revue archeologique_,
1891.]

[Footnote 1312: Another name for Dauphine (W.S.).]

There was a doctor of theology, one Heinrich von Gorcum, a professor
at Cologne. As early as the month of June, 1429, he drew up a memorial
concerning the Maid. In Germany, minds were divided as to whether the
nature of the damsel were human or whether she were not rather a
celestial being clothed in woman's form; as to whether her deeds
proceeded from a human origin or had a supernatural source; and, if
the latter, whether that source were good or bad. Meister Heinrich von
Gorcum wrote his treatise to present arguments from Holy Scripture on
both sides, and he abstained from drawing any conclusion.[1313]

[Footnote 1313: _Trial_, vol. iii, pp. 411-421. Le P. A