Mark and Andrew would have shared her innocence and her fate had they been dealt with by the Inquisition: that is why their accounts of the trial are as absurd as hers might have been could she have written one. All that can be said for their assumption that Cauchon was a vulgar villain, and that the questions put to Joan were traps, is that it has the support of the inquiry which rehabilitated her twentyfive years later. But this rehabilitation was as corrupt as the contrary proceeding applied to Cromwell by our Restoration reactionaries. Cauchon had been dug up, and his body thrown into the common sewer. Nothing was easier than to accuse him of cozenage, and declare the whole trial void on that account. That was what everybody wanted, from Charles the Victorious, whose credit was bound up with The Maid’s, to the patriotic Nationalist populace, who idolized Joan’s memory. The English were gone; and a verdict in their favor would have been an outrage on the throne and on the patriotism which Joan had set on foot. We have none of these overwhelming motives of political convenience and popularity to bias us. For us the first trial stands valid; and the rehabilitation would be negligible but for the mass of sincere testimony it produced as to Joan’s engaging personal character. The question then arises: how did The Church get over the verdict at the first trial when it canonized Joan five hundred years later? The Church uncompromised by its Amends. Easily enough. In the Catholic Church, far more than in law, there is no wrong without a remedy. It does not defer to Joanesque private judgment as such, the supremacy of private judgment for the individual being the quintessence of Protestantism; nevertheless it finds a place for private judgment _in excelsis_ by admitting that the highest wisdom may come as a divine revelation to an individual. On sufficient evidence it will declare that individual a saint. Thus, as revelation may come by way of an enlightenment of the private judgment no less than by words of a celestial personage appearing in a vision, a saint may be defined as a person of heroic virtue whose private judgment is privileged. Many innovating saints, notably Francis and Clare, have been in conflict with the Church during their lives, and have thus raised the question whether they were heretics or saints. Francis might have gone to the stake had he lived longer. It is therefore by no means impossible for a person to be excommunicated as a heretic, and on further consideration canonized as a saint. Excommunication by a provincial ecclesiastical court is not one of the acts for which the Church claims infallibility. Perhaps I had better inform my Protestant readers that the famous Dogma of Papal Infallibility is by far the most modest pretension of the kind in existence. Compared to our infallible democracies, our infallible medical councils, our infallible astronomers, our infallible judges, and