ted the formula and sprinkled the holy water, Messire Jean
Fournier expected, if the damsel were possessed, to see her struggle,
writhe, and endeavour to take flight. In such a case he must needs
have made use of more powerful formulae, have sprinkled more holy
water, and made more signs of the cross, and by such means have driven
out the devils until they were seen to depart with a terrible noise
and a noxious odour, in the shape of dragons, camels, or fish.[410]

[Footnote 410: Migne, _Dictionnaire des sciences occultes_, Paris, 2
vols. in large 8vo, under the word _Exorcisme_.]

There was nothing suspicious in Jeanne's attitude. No wild agitation,
no frenzy. Merely anxious and intreating, she dragged herself on her
knees towards the priest. She did not flee before God's holy name.
Messire Jean Fournier concluded that no devil was within her.

Left alone in the house with Catherine, Jeanne, who now understood the
meaning of the ceremony, showed strong resentment towards Messire Jean
Fournier. She reproached him with having suspected her: "It was wrong
of him," she said to her hostess, "for, having heard my confession, he
ought to have known me."[411]

[Footnote 411: _Trial_, vol. ii, p. 446.]

She would have thanked the priest of Vaucouleurs had she known how he
was furthering the fulfilment of her mission by subjecting her to this
ordeal. Convinced that this maiden was not inspired by the devil, Sire
Robert must have been driven to conclude that she might be inspired by
God; for apparently he was a man of simple reasoning. He wrote to the
Dauphin Charles concerning the young saint; and doubtless he bore
witness to the innocence and goodness he beheld in her.[412]

[Footnote 412: _Trial_, vol. iii, p. 115. _Journal du siege_, p. 48.
_Mirouer des femmes vertueuses_ in the _Trial_, vol. iv, p. 267.]

Although it looked as if the Captain would have to resign his command
to my Lord de Vergy, Sire Robert did not intend to quit his country
where he had dealings with all parties. Indeed he cared little enough
about the Dauphin Charles, and it is difficult to see what personal
interest he can have had in recommending him a prophetess. Without
pretending to discover what was passing in his mind, one may believe
that he wrote to the Dauphin on Jeanne's behalf at the request of some
of those persons who thought well of her, probably of Bertrand de
Poulengy and of Jean de Metz. These two men-at-arms, seeing that the
Dauphi