From this time the soul spoke no more, but it haunted everybody in the convent and church. The brother Cordeliers exorcised it. Brother Peter of Arras adopted a very awkward manner of conjuring it. He said to it: "If thou art the soul of the late Madame de St. Memin, strike four knocks;" and the four knocks were struck. "If thou are damned, strike six knocks;" and the six knocks were struck. "If thou art still tormented in hell, because thy body is buried in holy ground, knock six more times;" and the other six knocks were heard still more distinctly. "If we disinter thy body, and cease praying to God for thee, wilt thou be the less damned? Strike five knocks to certify it to us;" and the soul certified it by five knocks. This interrogation of the soul, made by Peter of Arras, was signed by twenty-two Cordeliers, at the head of which was the reverend father provincial. This father provincial the next day asked it the same questions, and received the same answers. It will be said, that the soul having declared that it was in purgatory, the Cordeliers should not have supposed that it was in hell; but it is not my fault if theologians contradict one another. The lord of St. Memin presented a request to the king against the father Cordeliers. They presented a request on their sides; the king appointed judges, at the head of whom was Adrian Fumée, master of requests. The procureur-general of the commission required that the said Cordeliers should be burned, but the sentence only condemned them to make the "amende honorable" with a torch in their bosom, and to be banished from the kingdom. This sentence is of February 18, 1535. After such a vision, it is useless to relate any others: they are all a species either of knavery or folly. Visions of the first kind are under the province of justice; those of the second are either visions of diseased fools, or of fools in good health. The first belong to medicine, the second to Bedlam. VISION OF CONSTANTINE. Grave theologians have not failed to allege a specious reason to maintain the truth of the appearance of the cross in heaven; but we are going to show that these arguments are not sufficiently convincing to exclude doubt; the evidences which they quote being neither persuasive nor according with one another. First, they produce no witnesses but Christians, the deposition of whom may be suspected in the treatment of a fact which tended to prove the divinity of their religion. How is it that no Pagan author has made mention of this miracle, which was seen equally by all the army of Constantine? That Zosimus, who seems to have endeavored to diminish the glory of Constantine, has said nothing of it, is not surprising; but the silence appears very strange in the author of the panegyric of Constantine, pronounced in his presence at Trier; in which oration the panegyrist expresses himself in magnificent terms on all the war against Maxentius, whom this emperor had conquered.