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We topped the bank, and there, five hundred yards in front to the left, stood several hundred Matabele! They stared at us in utter surprise, wondering, I suppose, if we were the advance guard of some entirely new reinforcement. In desperation we walked our horses quietly along in front of them, paying no attention to them. We had gone some distance like this, and nobody followed behind, till at last one man took a shot at us; and with that a lot more of them began to blaze away. Almost at the same moment Ingram caught sight of horses only four or five hundred yards distant; so the column still existed – and there it was. We took the last gallop out of our horses then, and – well, in a few minutes I was falling out of the saddle, and saying to Forbes: "It's all over; we are the last of that party!" Forbes only said, "Well, tell nobody else till we are through with our own fight," and next minute we were just firing away along with the others, helping to beat off the attack on the column.'

Here Mr. Burnham's narrative ends.

What happened to Wilson and his gallant companions, and the exact manner of their end after Burnham and his two comrades left them, is known only through the reports of natives who took part in the fight. This, however, is certain: since the immortal company of Greeks died at Thermopylæ, few, if any, such stands have been made in the face of inevitable death. They knew what the issue must be; for them there was no possibility of escape; the sun shone upon them for the last time, and for the last time the air of heaven blew upon their brows. Around them, thousand upon thousand, were massed their relentless foes, the bush echoed with war-cries, and from behind every tree and stone a ceaseless fire was poured upon their circle. But these four-and-thirty men never wavered, never showed a sign of fear. Taking shelter behind the boles of trees, or the bodies of their dead horses, they answered the fire shot for shot, coolly, with perfect aim, without haste or hurry.

The bush around told this tale of them in after days, for the bark of every tree was scored with bullets, showing that wherever an enemy had exposed his head there a ball had been sent to seek him. Also there was another testimony – that of the bones of the dead Matabele, the majority of whom had clearly fallen shot through the brain. The natives themselves state that for every white man who died upon that day, there perished at least ten of their own people, picked off, be it remembered, singly as they chanced to expose themselves. Nor did the enemy waste life needlessly, for their general ordered up the King's elephant hunters, trained shots, every one of them, to compete with the white man's fire.

For two long hours or more that fight went on. Now and again a man was killed, and now and again a man was wounded, but the wounded still continued to load the rifles that they could not fire, handing them to those of their companions who were as yet unhurt. At some period during the fray, so say the Matabele, the white men began to 'sing.' What is meant by the singing we can never know, but probably they cheered aloud after repelling a rash of the enemy. At length their fire grew faint and infrequent, till by degrees it flickered away, for men were lacking to handle the rifles. One was left, however, who stood alone and erect in the ring of the dead, no longer attempting to defend himself, either because he was weak with wounds, or because his ammunition was exhausted. There he stood silent and solitary, presenting one of the most pathetic yet splendid sights told of in the generation that he adorned. There was no more firing now, but the natives stole out of their cover and came up to the man quietly, peering at him half afraid. Then one of them lifted his assegai and drove it through his breast. Still he did not fall; so the soldier drew out the spear and, retreating a few yards, he hurled it at him, transfixing him. Now, very slowly, making no sound, the white man sank forward upon his face, and so lay still.

There seems to be little doubt but that this man was none other than Major Allan Wilson, the commander of the patrol. Native reports of his stature and appearance suggest this, but there is a stronger piece of evidence. The Matabele told Mr. Burnham who repeated it to the present writer, that this man wore a hat of a certain shape and size, fastened up at the side in a peculiar fashion; a hat similar to that which Mr. Burnham wore himself. Now, these hats were of American make, and Major Wilson was the only man in that party who possessed one of them, for Mr. Burnham himself had looped it up for him in the American style, if indeed he had not presented it to him.

The tragedy seemed to be finished, but it was not so, for as the natives stood and stared at the fallen white men, from among the dead a man rose up, to all appearance unharmed, holding in each hand a revolver, or a 'little Maxim' as they described it. Having gained his feet he walked slowly and apparently aimlessly away towards an ant-heap that stood at some distance. At the sight the natives began to fire again, scores, and even hundreds, of shots being aimed at him, but, as it chanced, none of them struck him. Seeing that he remained untouched amidst this hail of lead, they cried out that he was 'tagati,' or magic-guarded, but the indunas ordered them to continue their fire. They did so, and a bullet passing through his hips, the Englishman fell down paralysed. Then finding that he could not turn they ran round him and stabbed him, and he died firing with either hand back over his shoulders at the slaughterers behind him.

So perished the last of the Wilson patrol. He seems to have been Alexander Hay Robertson – at least Mr. Burnham believes that it was he, and for this reason. Robertson, he says, was the only man of the party who had grey hair, and at a little distance from the other skeletons was found a skull to which grey hair still adhered.

It is the custom among savages of the Zulu and kindred races, for reasons of superstition, to rip open and mutilate the bodies of enemies killed in war, but on this occasion the Matabele general, having surveyed the dead, issued an order: 'Let them be,' he said; 'they were men who died like men, men whose fathers were men.'

No finer epitaph could be composed in memory of Wilson and his comrades. In truth the fame of this death of theirs has spread far and wide throughout the native races of Southern Africa, and Englishmen everywhere reap the benefit of its glory. They also who lie low, they reap the benefit of it, for their story is immortal, and it will be told hundreds of years hence when it matters no more to them whether they died by shot and steel on the banks of the Shangani, or elsewhere in age and sickness. At least through the fatal storm of war they have attained to peace and honour, and there within the circle of the ruins of Zimbabwe they sleep their sleep, envied of some and revered by all. Surely it is no small thing to have attained to such a death, and England may be proud of her sons who won it.

THE LIFE AND DEATH OF
JOAN THE MAID

I
THE FAIRIES' TREE

FOUR hundred and seventy years ago, the children of Domremy, a little village near the Meuse, on the borders of France and Lorraine, used to meet and dance and sing beneath a beautiful beech-tree, 'lovely as a lily.' They called it 'The Fairy Tree,' or 'The Good Ladies' Lodge,' meaning the fairies by the words 'Good Ladies.' Among these children was one named Jeanne (born 1412), the daughter of an honest farmer, Jacques d'Arc. Jeanne sang more than she danced, and though she carried garlands like the other boys and girls, and hung them on the boughs of the Fairies' Tree, she liked better to take the flowers into the parish church, and lay them on the altars of St. Margaret and St. Catherine. It was said among the villagers that Jeanne's godmother had once seen the fairies dancing; but though some of the older people believed in the Good Ladies, it does not seem that Jeanne and the other children had faith in them or thought much about them. They only went to the tree and to a neighbouring fairy well to eat cakes and laugh and play. Yet these fairies were destined to be fatal to Jeanne d'Arc, Joan the Maiden, and her innocent childish sports were to bring her to the stake and the death by fire. For she was that famed Jeanne la Pucelle, the bravest, kindest, best, and wisest of women, whose tale is the saddest, the most wonderful, and the most glorious page in the history of the world. It is a page which no good Englishman and no true Frenchman can read without sorrow and bitter shame, for the English burned Joan with the help of bad Frenchmen, and the French of her party did not pay a sou, or write a line, or strike a stroke to save her. But the Scottish, at least, have no share in the disgrace. The Scottish archers fought on Joan's side; the only portrait of herself that Joan ever saw belonged to a Scottish man-at-arms; their historians praised her as she deserved; and a Scottish priest from Fife stood by her to the end.¹

To understand Joan's history it is necessary to say, first, how we come to know so much about one who died so many years ago, and, next, to learn how her country chanced to be so wretched before Joan came to deliver it and to give her life for France.

We know so much about her, not from poets and writers of books who lived in her day, but because she was tried by French priests (1431), and all her answers on everything that she ever did in all her life were written down in Latin. These answers fill most of a large volume. Then, twenty years later (1550-1556), when the English had been driven out of France, the French king collected learned doctors, who examined witnesses from all parts of the country, men and women who had known Joan as a child, and in the wars, and in prison, and they heard her case again, and destroyed the former unjust judgment. The answers of these witnesses fill two volumes, and thus we have all the Maid's history, written during her life, or not long after her death, and sworn to on oath. We might expect that the evidence of her friends, after they had time to understand her, and perhaps were tempted to overpraise her, would show us a picture different from that given in the trial by her mortal enemies. But though the earlier account, put forth by her foes, reads like a description by the Scribes and Pharisees of the trial of Our Lord, yet the character of Joan was so noble that the versions by her friends and her enemies practically agree in her honour. Her advocates cannot make us admire her more than we must admire her in the answers which she gave to her accusers. The records of these two trials, then, with letters and poems and histories written at the time, or very little later, give us all our information about Joan of Arc.

Next, as to 'the great pitifulness that was in France' before Joan of Arc came to deliver her country, the causes of the misery are long to tell and not easy to remember. To put it shortly, in Joan's childhood France was under a mad king, Charles VI., and was torn to pieces by two factions, the party of Burgundy and the party of Armagnac. The English took advantage of these disputes, and overran the land. France was not so much one country, divided by parties, as a loose knot of states, small and great, with different interests, obeying greedy and selfish chiefs rather than the king. Joan cared only for her country, not for a part of it. She fought not for Orleans, or Anjou, or Britanny, or Lorraine, but for France. In fact, she made France a nation again. Before she appeared everywhere was murder, revenge, robbery, burning of towns, slaughter of peaceful people, wretchedness, and despair. It was to redeem France from this ruin that Joan came, just when, in 1429, the English were besieging Orleans. Had they taken the strong city of Orleans, they could have overrun all southern and central France, and would have driven the natural king of France, Charles the Dauphin, into exile. From this ruin Joan saved her country; but if you wish to know more exactly how matters stood, and who the people were with whom Joan had to do, you must read what follows. If not, you can 'skip' to Chapter III.

II
A PAGE OF HISTORY

AS you know, Edward III. had made an unjust claim to the French crown, and, with the Black Prince, had supported it by the victories of Creçy and Poictiers. But Edward died, and the Black Prince died, and his son, Richard II., was the friend of France, and married a French princess. Richard, too, was done to death, but Henry IV., who succeeded him, had so much work on his hands in England that he left France alone. Yet France was wretched, because when the wise Charles V. died in 1380, he left two children, Charles the Dauphin, and his brother, Louis of Orleans. They were only little boys, and the Dauphin became weak-minded; moreover, they were both in the hands of their uncles. The best of these relations, Philip, Duke of Burgundy, died in 1404. His son, John the Fearless, Duke of Burgundy, was the enemy of his own cousin, Louis of Orleans, brother of the Dauphin Charles, who was now king, under the title of Charles VI. John the Fearless had Louis of Orleans murdered, yet Paris, the capital of France, was on the side of the murderer. He was opposed by the Count of Armagnac. Now, the two parties of Armagnac and Burgundy divided France; the Armagnacs professing to be on the side of Charles the Dauphin. They robbed, burned, and murdered on all sides. Meanwhile, in England, Henry V. had succeeded to his father, and the weakness of France gave him a chance to assert his unjust claim to its throne. He defeated the French at Agincourt in 1415, he carried the Duke of Orleans a prisoner to London, he took Rouen, and overran Normandy. The French now attempted to make peace among themselves. The Duke of Burgundy had the mad Charles VI. in his power. The Dauphin was with the opposite faction of Armagnac. But, if the Dauphin and the Duke of Burgundy became friends, the Armagnacs would lose all their importance. The power would be with the Duke of Burgundy. The Armagnacs, therefore, treacherously murdered the duke, in the name of the Dauphin, at a meeting on the Bridge of Montereau (1419). The son of the duke, Philip the Good, now became Duke of Burgundy, and was determined to revenge his murdered father. He therefore made friends with Henry V. and the English. The English being now so strong in the Burgundian alliance, their terms were accepted in the Peace of Troyes (1420). The Dauphin was to be shut out from succeeding to the French crown, and was called a Pretender. Henry V. married the Dauphin's sister Catherine, and when the mad Charles VI. died, Henry and Catherine were to be King and Queen of England and France. Meantime, Henry V. was to punish the Dauphin and the Armagnacs. But Henry V. died first, and, soon after, the mad Charles died. Who, then, was to be King of France? The Armagnacs held for the Dauphin, the rightful heir. The English, of course, and the Burgundians, were for Henry VI., a baby of ten months old. He, like other princes, had uncles, one of them, the Duke of Gloucester, managed affairs in England; another, the Duke of Bedford, the Regent, was to keep down France. The English possessed Paris and the North; the Dauphin retained the Centre of France, and much of the South, holding his court at Bourges. It is needless to say that the uncles of the baby Henry VI., the Dukes of Gloucester and Bedford, were soon on bad terms, and their disputes made matters easier for the Dauphin. He lost two great battles, however, Crevant and Verneuil, where his Scottish allies were cut to pieces. The hearts of good Frenchmen were with him, but he was indolent, selfish, good-humoured, and governed by a fat, foolish favourite, La Tremouille. The Duke of Bedford now succeeded in patching up the quarrels among the English, and then it was determined (but not by Bedford's advice) to cross the Loire, to invade Southern France, to crush the Dauphin, and to conquer the whole country. But, before he could do all this, Bedford had to take the strong city of Orleans, on the Loire. And against the walls of Orleans the tide of English victory was broken, for there the flag of England went down before the peasant girl who had danced below the Fairy Tree of Domremy, before Joan the Maiden.

III
THE CHILDHOOD OF JOAN THE MAIDEN

THE English were besieging Orleans; Joan the Maid drove them from its walls. How did it happen that a girl of seventeen, who could neither read nor write, became the greatest general on the side of France? How did a woman defeat the hardy English soldiers who were used to chase the French before them like sheep?

We must say that France could only be saved by a miracle, and by a miracle she was saved. This is a mystery; we cannot understand it. Joan the Maiden was not as other men and women are. But, as a little girl, she was a child among children, though better, kinder, stronger than the rest, and, poor herself, she was always good and helpful to those who were poorer still.

Joan's parents were not indigent; they had lands and cattle, and a little money laid by in case of need. Her father was, at one time, doyen, or head-man, of Domremy. Their house was hard by the church, and was in the part of the hamlet where the people were better off, and had more freedom and privileges than many of their neighbours. They were devoted to the Royal House of France, which protected them from the tyranny of lords and earls further east. As they lived in a village under the patronage of St. Remigius, they were much interested in Reims, his town, where the kings of France were crowned, and were anointed with Holy Oil, which was believed to have been brought in a sacred bottle by an angel.

In the Middle Ages, the king was not regarded as really king till this holy oil had been poured on his head. Thus we shall see, later, how anxious Joan was that Charles VII., then the Dauphin, should be crowned and anointed in Reims, though it was still in the possession of the English. It is also necessary to remember that Joan had once an elder sister named Catherine, whom she loved dearly. Catherine died, and perhaps affection for her made Joan more fond of bringing flowers to the altar of her namesake, St. Catherine, and of praying often to that saint.

Joan was brought up by her parents, as she told her judges, to be industrious, to sew and spin. She did not fear to match herself at spinning and sewing, she said, against any woman in Rouen. When very young she sometimes went to the fields to watch the cattle, like the goose-girl in the fairy tale. As she grew older, she worked in the house, she did not any longer watch sheep and cattle. But the times were dangerous, and, when there was an alarm of soldiers or robbers in the neighbourhood, she sometimes helped to drive the flock into a fortified island, or peninsula, for which her father was responsible, in the river near her home. She learned her creed, she said, from her mother. Twenty years after her death, her neighbours, who remembered her, described her as she was when a child. Jean Morin said that she was a good industrious girl, but that she would often be praying in church when her father and mother did not know it. Beatrix Estellin, an old widow of eighty, said Joan was a good girl. When Domremy was burned, Joan would go to church at Greux, 'and there was not a better girl in the two towns.' A priest, who had known her, called her 'a good, simple, well-behaved girl.' Jean Waterin, when he was a boy, had seen Joan in the fields; 'and when they were all playing together, she would go apart, and pray to God, as he thought, and he and the others used to laugh at her. She was good and simple, and often in churches and holy places. And when she heard the church bell ring, she would kneel down in the fields.' She used to bribe the sexton to ring the bells (a duty which he rather neglected) with presents of knitted wool.

All those who had seen Joan told the same tale: she was always kind, simple, industrious, pious, and yet merry and fond of playing with the others round the Fairy Tree. They say that the singing birds came to her, and nestled in her breast.²

Thus, as far as anyone could tell, Joan was a child like other children, but more serious and more religious. One of her friends, a girl called Mengette, whose cottage was next to that of Joan's father, said: 'Joan was so pious that we other children told her she was too good.'

In peaceful times Joan would have lived and married and died and been forgotten. But the times were evil. The two parties of Burgundy and Armagnac divided town from town and village from village. It was as in the days of the Douglas Wars in Scotland, when the very children took sides for Queen Mary and King James, and fought each other in the streets. Domremy was for the Armagnacs – that is, against the English and for the Dauphin, the son of the mad Charles VI. But at Maxey, on the Meuse, a village near Domremy, the people were all for Burgundy and the English. The boys of Domremy would go out and fight the Maxey boys with fists and sticks and stones. Joan did not remember having taken part in those battles, but she had often seen her brothers and the Domremy boys come home all bruised and bleeding.