D’Aulon states that when the Maid had any martial adventure in prospect, she told him that her ‘counsel’ had given her this or that advice. He questioned her as to the nature of this ‘counsel.’ She said ‘she had three councillors, of whom one was always with her, a second went and came to her, and the third was he with whom the others deliberated.’ D’Aulon ‘was not worthy to see this counsel.’ From the moment when he heard this, d’Aulon asked no more questions. Dunois also gave some evidence as to the ‘counsel.’ At Loches, when Jeanne was urging the journey to Rheims, Harcourt asked her, before the King, what the nature (modus) of the council was; HOW it communicated with her. She replied that when she was met with incredulity, she went apart and prayed to God. Then she heard a voice say, Fille De, va, va, va, je serai a ton aide, va! ‘And when she heard that voice she was right glad, and would fain be ever in that state.’ ‘As she spoke thus, ipsa miro modo exsultabat, levando suos oculos ad coelum.’* (She seemed wondrous glad, raising her eyes to heaven.) Finally, that Jeanne maintained her belief to the moment of her death, we learn from the priest, Martin Ladvenu, who was with her to the last.** There is no sign anywhere that at the moment of an ‘experience’ the Maid’s aspect seemed that of one ‘dissociated,’ or uncanny, or abnormal, in the eyes of those who were in her company. *Proces, iii. 12. **Proces, iii. 170. These depositions were given twenty years later (1452-56), and, of course, allowance must be made for weakness of memory and desire to glorify the Maid. But there is really nothing of a suspicious character about them. In fact, the ‘growth of legend’ was very slight, and is mainly confined to the events of the martyrdom, the White Dove, the name of Christ blazoned in flame, and so forth.* It should also have been mentioned that at the taking of St. Pierre de Moustier (November 1429) Jeanne, when deserted by her forces, declared to d’Aulon that she was ‘not alone, but surrounded by fifty thousand of her own.’ The men therefore rallied and stormed the place. This is the sum of the external evidence as to the phenomena. *For German fables see Lefevre-Pontalis, Les Sources Allemandes, Paris, 1903. They are scanty, and, in some cases, are distortions of real events. As to the contents of the communications to Jeanne, they were certainly sane, judicious, and heroic. M. Quicherat (Apercus Nouveaux, p. 61) distinguishes three classes of abnormally conveyed knowledge, all on unimpeachable evidence. (1.) THOUGHT-READING, as in the case of the King’s secret; she repeated to him the words of a prayer which he had made mentally in his oratory. (2.) CLAIRVOYANCE, as exhibited in the affair of the sword of Fierbois.