This third solution must and does neglect, or explain by chance occurrence, or deny, the coincidences between facts not normally knowable, and the monitions of the Voices, accepted as genuine, though inexplicable, by M. Quicherat, the great palaeographer and historian of Jeanne.* He by no means held a brief for the Church; Father Ayroles continually quarrels with Quicherat, as a Freethinker. He certainly was a free thinker in the sense that he was the first historian who did not accept the theory of direct inspiration by saints (still less by fiends), and yet took liberty to admit that the Maid possessed knowledge not normally acquired. Other ‘freethinking’ sympathisers with the heroine have shuffled, have skated adroitly past and round the facts, as Father Ayroles amusingly demonstrates in his many passages of arms with Michelet, Simeon Luce, Henri Martin, Fabre, and his other opponents. M. Quicherat merely says that, if we are not to accept the marvels as genuine, we must abandon the whole of the rest of the evidence as to Jeanne d’Arc, and there he leaves the matter. *Quicherat’s five volumes of documents, the Proces, is now accessible, as far as records of the two trials go, in the English version edited by Mr. Douglas Murray. Can we not carry the question further? Has the psychological research of the last half-century added nothing to our means of dealing with the problem? Negatively, at least, something is gained. Science no longer avers, with M. Lelut in his book on the Daemon of Socrates, that every one who has experience of hallucinations, of impressions of the senses not produced by objective causes, is mad. It is admitted that sane and healthy persons may have hallucinations of lights, of voices, of visual appearances. The researches of Mr. Galton, of M. Richet, of Brierre du Boismont, of Mr. Gurney, and an army of other psychologists, have secured this position.