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ing of male apparel, a resumption of that attire would alone constitute a relapse into heresy, and this within a few days happened, owing, it was after- wards alleged, to a trap deliberately laid by her gaolers with the connivance of Cauchon. Joan, either to defend her modesty from outrage, or because her wom- en's garments were taken from her, or, perhaps, sim- ply because she was weary of the struggle and was con- vinced that her enemies were determined to have her blood upon some pretext, once more put on the man's dress which had been purposely left in her way. The end now came soon. On 29 May a court of thirty- seven judges decided unanimously that the Maid must be treated as a relapsed heretic, and this sentence was actually carried out the next day (30 May, 1431) amid circumstances of intense pathos. She is said, when the judges visited her early in the morning, first to have charged Cauchon with the responsibility of her death, solemnly appealing from him to God, and after- wards to have declared that "her voices had deceived her ". About this last speech a doubt must always be felt. We cannot be sure whether such words were ever used, and, even if they were, the meaning is not plain. She was, however, allowed to make her con- fession and to receive Communion. Her demeanour at the stake was such as to move even her bitter enemies to tears. She asked for a cross, which, after she had embraced it, was held up before her while she called continuously upon the name of Jesus. " Until the last", said Manchon, the recorder at the trial, "she declared that her voices came from God and had not deceived her". After death her ashes were thrown into the Seine.

Twenty-four years later a revasion of her trial, the proccs de rehabilitation, was opened at Paris with the consent of the Holy See. The popular feeling was then very different, and, with but the rarest exceptions, all the witnesses were eager to render their tribute to the virtues and supernatural gifts of the Maid. The first trial had been conducted without reference to the pope, indeed it was carried out in defiance of Blessed Joan's appeal to the head of the Church. Now an appellate court constituted by the pope, after long in- quiry and examination of witnesses, reversed and an- nulled the sentence pronounced by a local tribunal under Cauchon's presidency. The illegality of the former proceedings was made clear, and it speaks well for the sincerity of this new inquiry that it could not be made without inflicting some degree of reproach upon both the King of France and the Church at large, seeing that so great an injustice had been done and had so long been suffered to continue unredressed. Even before the rehabilitation trial, keen observers, like jEneas Sylvius Piccolomini (afterwards Pope Pius II), though still in doubt as to her mission, had dis- cerned something of the heavenly character of the Maid. In Sliakespeare's day she was still regarded in England as a witch in league with the fiends of hell, but a juster estimate had begun to prevail even in the pages of Speed's "History of Great Britaine" (1611). By the beginning of the nineteenth century the sym- pathy for her even in England was general. Such writers as Southey, Hallam, Sharon Turner, Carlyle, Landor, and, above all, De Quincey greeted the Maid with a tribute of respect which was not surpassed even in her own native land. Among her Catholic fellow- coiuitrymen she had been regarded, even in her life- time, as Divinely inspired. At last the cause of her beatification was introduced upon occasion of an ap- peal addressed to the Holy See, in 1SG9, by Mgr Dupanloup, Bishop of Orleans, and, after passing through all its stages and being duly confirmed by the necessary miracles, the process ended in the decree being published by Pius X on 11 April, 1909. A Mass and Office of Blessed Joan, taken from the " Commune Virginum", with "proper" pravers, have been ap- proved by the Holy See for use in tlie Diocese of Orleans.

Some account of Joan of Arc will be found in most general encyclopedias as well as in every history of France and History of England. Linqard's estimate, however, is curiously rational- istic and almost depreciatorj;. For a compendious and sym- pathetic narrative which is both critical and scholarly, we may recommend Petit de Julle\ille. Jmnne d'Arc m the series Les Sairtls (tr. London. 1907). The mo.st volumi- nous Catholic works are Ayroles, La Vraie Jeanne d'Arc (5 vols with two supplements, Paris. 1890-1902); Dunand. Etudes critiques (5 vols., Paris, 1903-09); and Idem, Hisloire compllte (3 vols., Paris, 1899). The tone of both these last-named wnters is regrettably polemical. Wallon. Vie de Jeanne d'Arc (Paris, 1877), and Deboct, Jeanne d'Arc, grande histoire illustrie (2 vols., Paris, 1905), may be recommended both for their text and their excellent illustrations. Among the minor Biographies written by Catholics in English may be especially mentioned Wyndham (2nd ed., 1894), Maxwell-Scott (1905), O'Hagan (1893). and Antony (1908).

Sources. — .All the documents of primary importance and more especially the reports of the two trials have been printed by QuiCHERAT in Proci^s de Jeanne d'Arc (5 vols., Paris, 1841). The most useful of the various contemporar>' chronicles, such as the Chronique de ta Pueelle. the Journal du siige d'Orhans, the Journal d'un bourgeois de Paris, etc.. have also been incor- porated in these five volumes. Some fresh material, especially of foreign origin — e. g. Morosini's collections of gossip — has accumulated since Quicherat's time. The greater part will be found translated into French in the work of Ayroles. The process of condemnation has been translated into French by Vallet de Viriville (1867), and both trials by Fabre (1884). There is a version in English by Murray, Jeanne d'Arc; The story of her Life (London, 1902).

Non-Catholic Biographies. — Foremost among these may be mentioned Lang, The Maid of France (London, 1908), o"f which a modified French presentation appeared under the title. La Jeanne d'Arc d'Anatote France (Paris, 1909), but Lang's book loses some of its interest from its constant criticism of ^I. France, though it is full of the most devoted sympathy for the Maid. Lowell, Joan of Arc (New York, 1896), is also an excellent biography. Mark Twain, Personal Recollections of Joan of Arc (New York, 1896), is thrown into the form of an imaginary memoir. Among a number of works which of late years have pretended to e-xplain the voices, prophecies, and victories of the Maid upon a purely natural basis of hallucina- tion and ecclesiastical suggestion, it will be sufficient to men- tion France, Vie de Jeanne d'Arc. No better criticism of his theories can be recommended than the work of Lang mentioned above.

^IiscELLANEOus Studies. — Only a few works of special im- portance can be mentioned among hundreds: Quicherat, Apercus nouveaux (Paris, 1850), in some sense started the dis- cussion which h.as continued round the work of the Maid ever since. Lvce, J canned' Arc d Domremy (Paris, 1806), though thor- oughly rationalistic, has collected valuable facts. These books have been answered in great detail by Ayroles and Dunand. Other works dealing with special points are Goyau, J eanne d' Arc devant I'opinion allemande (Paris, 1907); Sevin, Jeanne d'Arc dans la litterature anglaise contemporaine (Paris, 1894); Cham- pion, Guiltaume de Flavy (Paris, 1906); Sarrazin, Pierre Cauchon (Paris, 1901); Denifle, Jeanne d'Arc et I'universite de Paris in Revue de VHistoire de Paris. XXIV (1897). A much fuller bibliography will be found in Chevalier, Bio-bibl.

Herbert Thurston.

Job (Heb. ars), one of the books of the Old Testament, and the chief personage in it. In this article it is primarily the book which is treated. As opportunity, however, occurs, and so far as is permis- sible. Job himself will be considered. The subject will be discussed under the following heads: I. Posi- tion of the Book in the Canon; II. .Authority; III. The Characters of the Poem; IV. Contents; V. Ar- rangement of the Main, Poetic Portion of the Book; VI. Design of the Book; VII. Teaching as to the Future Life; VIII. Integrity of the Book; IX. Condi- tion of the Text; X. Technical Skill of the Author and the Metre; XI. Time of its Composition.

I. Position of the Book in the C.-vnon. — In the Hebrew Biljle Psalms, Proverljs, and Job are always placed together, the Psalms coming first, while Job is put between the other two or, at times, comes last. The three books form a part of the Hagiographa (Kethiibtm), having sometimes the first place among the Hagiographa, while again they may be preceded by Ruth, or Paralipomenon, or Paralipomenon with Ruth (cf. lists in Ginsburg, " Introduction to Heb. Bible ", London, 1S97, 7). In the Greek Bible and the Vulgate Job now stands before Psalms and follows directly after the historical books. The old Greek and the Latin MSS., however, assign it the most varied positions; see, for example, the list of Melito of Sardis, and that of Origen as given by Eusebius, "Hist.