JOAN OF ARC: DOCUMENTS

• Introduction and First Trial
• Sentence
• Joan's Abjuration
• Joan's Second Trial (Relapse)
• Second Condemnation
• Execution
• Rehabilitation Hearings
• Rehabilitation Enguerrand de Monstrelet's account
  
  

  The Song of Joan of Arc

  Translated from the French text in Christine de Pisan, Ditié de Jeanne d'Arc, ed. Angus J. Kennedy and Kenneth Varty (Oxford: Society for the Study of Medieval Languages and Literature, 1977), trans. L. Shopkow

  The Song of Joan of Arc is the only popular piece written about Joan in her lifetime. The author, Christine de Pisan, was a professional writer at the Court of Charles VI of France (1380-1422), an unusual occupation for a woman at that time. Her father, Tommaso, became Charles V's court physician and astrologer in 1365, just after she was born, and she came to France when she was three. Perhaps because her father belonged to the humanist tradition, he insisted on educating her (a new development in educational thought), over the objections of her mother, who thought girls had no need of education. Christine married Etienne de Castel, a nobleman, around 1380. Her happy marriage ended when Etienne died suddenly in 1387, leaving her a widow with small children. Her father had first lost favor at court and then died around 1385. Faced with financial ruin, Christine turned to her pen to support her household, with felicitous results. She was appointed the official biographer of Charles V and became the first official female court historian (her grandson Jean de Castel was later an official court historian himself), and wrote histories, manuals of warfare, romances, and treatises in poetry and prose, as well as many poems. Equally important, she was one of the first defenders of women's reputations against a tradition that portrayed women as vice-ridden, fickle, vicious, foul, and disgusting, and which urged men not to marry. In women's defence, Christine wrote several works examining the position society assigned women and arguing that women were of equal moral and social worth as men and that women were capable of all that men could do, although God ordained for them a more restricted (although still valuable) social role. Christine had written about Amazons and other women of unusual attainments, as well as women of heroic sanctity, so Joan was a natural subject for her. In 1418, Christine retired to the monastery of Poissy, where her daughter was a nun. All her works, except the "Song," predate her retirement. A word of caution about the translation. Christine used an octosyllabic line (I've used a four-stress English line) and a rather rigid rhyme scheme (ababbcbc). Consequently, even the French is a little forced. I've chosen to translate Christine's poem into verse, which means sacrificing some of the precision of her language, although some of the more startling images (the English not being able to help themselves any more than a dead dog) come from Christine directly. This translation offers a general account of the content of her poem, with some of the rhythmic drive behind her work, without being a precise rendering. Readers who want a more literal translation are advised to consult Kenney and Varty, who include a translation and extensive notes.

  I I, Christine, for eleven years Shut in an abbey all the time, Unceasingly have shed my tears, Enclosed there by that dreadful crime, Since Charles—what happened is bizarre—, The King's son—if one can dare to say— Fled from Paris, gone afar. Now I can laugh again today!	II I deeply laugh from happiness, Because the frozen wintertide, Has gone away; then I confess, I closed myself away inside. But now I plan to change my tune From lamentation into song, Now that I have found radiant June— I bore my suffering for so long!
  III Now it is fourteen twenty-nine, The fair season returns anew, The sun again begins to shine, That for so long was not in view. Then many folks were dressed in sable, I too put on that dismal hue. I've thrown off mourning, now I'm able To see what I have long yearned to.	IV Thus my song has turned away, From deepest sorrow into glee, Since the time I had to stay Shut in; And what I longed to see, The glorious season they call Spring, When everything appears like new, Has come, thank God, and now will bring, A shift from brown to green in hue.
  V Because the legal first-born child Of France's king, who now draws near, Who for a long time was exiled, And suffered many a pain and fear, Arises now as though for Prime, And dressed in great and noble might, Endowed with golden spurs sublime, Comes crowned as king, as is his right.	VI A gala for his welcoming, We all should make; let us rejoice In the splendor of our king. Come forward, great and small give voice To greeting—no one fall behind— Salute him with a joyful face, And praise God who has been so kind To him; let "Noels!" fill the place.
  VII But now I wish to tell you how God through his grace brought this about, Let God grant me the gift right now To tell it, and leave nothing out. One by one, in order queued, These deeds may live in memory, For they are worthy to include In chronicles and history!	VIII Hear a matter marvelous, Known everywhere, both far and wide, How God, who is all graciousness, Is at the last on virtue's side. This is a widely noted fact, If we consider the present case, That God may help the hapless one, When Fortune casts him on his face.
  IX No one should therefore be dismayed When evil Fortune strikes a blow, When blame's at his door wrongly laid, And vicious gossip lays him low! Although Fortune destroys some men, She sometimes shows a different side, For God who harshly punishes sin, Helps those who in his hope abide.	X Who has yet seen something occur So far beyond what they expected? The whole of France should now ensure The story be well recollected That France (which as I said above Was near destroyed) might rise again, Through exhibition of God's love, Might find success instead of pain.
  XI If of this deed the fame were less, The proof much less empirical, Would anyone this feat profess? It clearly was a miracle! It is well worth remembering, That the Almighty through a Maid— This story is true!—His grace did bring And His great grace on France was laid.	XII Oh what an honor for the crown Of France, through this celestial test! He granted it virtue's renown, And shows how much the crown is blessed, And that he finds more faith in God In France's crown than anywhere; I've read—now this is nothing new!— In faith the Lilies never err.
  XIII And you, Charles, now the king of France, The seventh king of that great name, Who earlier suffered such mischance; You thought the future held more shame. But by God's grace, now look how Joan Has raised your fame on high, oh see! Your enemies before you bow-- This is a welcome novelty!--	XIV Most quickly worked; one would have thought, That such a deed could not be done, That all your efforts were for nought, That France was gone; now it is won. Although you took tremendous harm, You have your country back in tow, Won back by wise Joan's mighty arm. Thanks be to God, it happened so!
  XV You must believe that such great grace, Was given to you for some goal, That God ordained the time and place That you might play a greater role. Some solemn deed He destined you To carry out in space and time; For He has chosen you to be Of noble deeds the paradigm.	XVI For there will be a king of France, Who Charles, the son of Charles, will be. Over kings his dominance Will lie; thus runs the prophecy. The "Flying Stag" will be his name, Of wonderful deeds he'll be author, (God appoints him to the same), At last he will be emperor.
  XVII All this is profit to your soul I pray God that you'll be that man. Upon you may harm take no toll, May you live long so that you can See your descendants, and may you And they bring gladness without cease To France and do God's service true, And that no war will mar your peace!	XVIII And I hope you will be fair, A lover of law and righteousness, And that you will surpass all others And no pride bring you shamefulness; Toward your people gentle and kind, And fearing God, who's chosen you To be his servant (you have proof Of this), and do your duty too.
  XIX How could your thanks to God suffice, Your fearful service be too great, To one who saved you in a trice, And did all France emancipate From war; who raised you from your fall, And through his holy providence, Has made your worthier of all The honors that have issued hence?	XX May you be praised, Oh God on high! We all must give our thanks to you, Who granted us the space and time, Where such good things have now come true. Our hands together, great and small, Let us our thanks to God now form; To peace through you have come we all, And into safety from the storm!
  XXI And you, blessed Maid, can we forget, Since God has honored you so much, Since you have sliced apart the rope That held us bound, with one sure touch? Could we praise you too much at all, When you have calmed our countryside, Once battered down by war's cruel blast, So that we may in peace reside?	XXII In a good hour you were born, Blessed be the one who made you so! His virgin, as He made you be, In whom the Holy Ghost does blow Its great grace; for the Holy Spirit Such generous gifts will you afford, That He will deny you nil; Who else could grant a just reward?
  XXIII What could one sing about the past, About the deeds that were effected? God granted generously to Moses, All virtues that might be expected. Moses led the people of God From Egypt, without any neglect, Miraculously. Thus you have led Us out of evil, Maid elect!	XXIV Contemplate your person now, You are virgin, very young, To whom God grants the strength and power To be both woman and champion, Who offers France the gentle breast, The food of peace and will correct The wicked folk who would rebel. 'Tis more than Nature could effect!
  XV If God worked many miracles Through Joshua, when he began To conquer and destroy so many Places, still, he was a man, Powerful and strong. But Joan Was but a shepherdess, though she Was braver yet than any Roman! For God, this is simplicity!	XXVI But people, I have never heard A story of equal mystery, For all the champions who lived, As one goes back through history, Could not compare in prowess to Joan, Who strives our enemies to ban; For God who counsels her gave her A greater heart than any man.
  XXVII Gideon is world renowned; He was a simple working man, Yet God made him, the story goes, An great unconquered champion, So that he captured every prize, But though God led him on his way He did not work such wonders as He worked for Joan in our own day.	XXVIII Esther, Judith and Deborah, Were women of outstanding merit, Through them God rescued the folk Their foes had tried to disinherit. There were many others as well, Who were courageous, and yet still No one surpassed this Virgin's deeds, Or did so many marvels fulfill.
  XXIX God sent her through a miracle, She was brought here by God's decree, And led by an angel of God To well defend our royalty. Her deed was no inane illusion, It has been authenticated By disputation (in conclusion, Cause by effect is demonstrated),	XXX She was well interrogated, When she had gained a following, By priests and other learned men, To see if she were tampering With verity; and so it's sure, That God conveyed her to the king, But we have read in history, That she would come to do this thing,
  XXXI For Merlin, the Sibyl, and old Bede Five hundred years and more ago, Saw her in spirit and foretold, That she would come ease France's woe. They wrote it down in prophecies, That she would come bear France's banner In France's wars, and told about Her deed, and well described its manner.	XXXII But by my faith, her holy life, Shows well that she is in God's grace, So that I more believe in her. Whatever enemy she may face, She always keeps God in her mind, She calls upon him, him she serves With all her heart in word and deed, Her love for Him never ebbs or swerves.
  XXXIII Oh! How evident this was At Orleans, during the siege And when her strength had first appeared. No miracle, as I believe, Was ever clearer, for God helped His own so much, our foe could not Assist himself more than a dead Dog could; he died upon the spot.	XXXIV Aha!! What honor for the female Sex! God shows how he loves it, When the nobles—great, but wretched— Who earlier the realm had quit, By one woman were fortified, No men could do this deed, but more: The traitors were repaid in kind! No one would credit this before.
  XXXV A girl of only sixteen years (Does this not outdo Nature's skill?) Who lightly heavy weapons bears, Of strong and hard food takes her fill, And thus is like it. And God's foes Before her swiftly fleeing run, She did this in the public eye. There tarried not a single one.	XXXVI She frees France from its enemies, Recovering citadels and castles. No army ever did so much, Not even a hundred thousand vassals! And of our brave and able folk, She is the chief and first commander. God makes it so; not even Hector Nor Achilles could withstand her.
  XXXVII Oh you the proven fighting men Who show yourselves as good and true Who carry out the deeds of war Some mention must be made of you. In every country you'll hear praise, Your courage be on every tongue Without fail above all else Your praises will be loudly sung.	XXXVIII You who bare your flesh and life, In justice's name, to such harsh pain, And you who dare to put yourself At risk against so many a bane, Be constant, for I swear that you Will win renown or heaven some day! For one who fights for righteousness, Will conquer paradise, I say.
  XXXIX So, lower your trumpets, Englishmen, Your hunt will never find success! Your tricks will not avail in France! Your king's check-mated now in chess! Earlier you did not fear When you first proved so dangerous. But you were not yet on the road Where God slays the vainglorious.	XL Then you thought that France was won, That France was caught inside your snare. It happened otherwise, false mob! Go off and beat your drums elsewhere, If you do not desire to taste Death, like your companions, Whose bodies wolves may well devour, Where fallen they lie amongst the ruins.
  XLI Through Joan the English will be beaten; They will not ever rise again. God thus commands who hears the cries Of people whom they caused such pain! The blood of those who died cries out Against the English without cease. The Lord will end their suffering; He'll smite the sinners and grant us peace.	XLII The Christian faith and Holy Church, Will both be set to rights through her, She will destroy the evil-doers, To whom one sometimes does refer, The heretics of filthy life. For prophecy, which her foresaw, Said that she would not mercy show To those who soil the Holy Law.
  XLIII She will assault the Saracens In conquering the Holy Land. God save Charles! She'll lead him there. Before he dies, he will command To journey there. This is the place He ought to win. And here should she Expire. Here both shall glory win! And thus completed may things be!	XLIV Forget, then, all heroic men, For she alone should take the crown, Her deeds suffice to show that God Has handed her more valor down Than all those who are often named, And she has not yet finished here! I think God granted her all this, So through her deeds peace will appear!
  XLV For it is her smallest task To overthrow the English reign, For she aspires to much more: That the faith shall never wane. As for the English, if one laughs Or weeps, we are now shut of them. They will be completely conquered. The future will sing their requiem!	XLVI As for you, ignoble rebels, Who followed where the English led, Would you not now be better off, If you had done what's right instead Of falling into English serfdom? Your sufferings may yet multiply, Watch out! (For you have suffered greatly) And remember, you will die!
  XLVII Do you not see, you purblind people, That in this God shows his hand? Only the witless do not know this, For it is by his command, That the Maid has come to France; To the death fights La Pucelle— You have no force to stand against her— Against God would you rebel?	XLVIII Was the king not consecrated, Whom she led there by the hand? She had foes, but no deed greater Happened in the Holy Land. Notwithstanding all opponents, Welcomed by the noble class, Charles the king was well received there, He was crowned and then heard mass.
  XLIX In the greatest triumph and power At Reims Charles was crowned the king In one thousand and four hundred, Twenty-nine, all flourishing, There were knights and many barons On the seventeenth of July. After being consecrated, Four of five more days went by,	L And the little Maid stayed by him. When he turned to leave again, Not a city, not a castle, Not a tiny village of men, Held out; whether they loved or hated, Were assured or glowered in fright, Few attacked; they all surrendered. Thus did they all fear his might!
  LI It is true some folk resisted Out of folly, but few could. In the end God wrested payment From them for not being good. Vain were their struggles. They all paid, Whether they wanted to or not, For no resistance did not die Upon the Maid's steadfast onslaught.	LII Although they made a great assembly, So the king might be waylaid, And attacked him in an ambush, No one required a doctor's aid thereafter; for the rebels all Were dead and taken, I hear tell, And one by one as suited each Were sent to heaven or to hell.
  LIII I don't know (for they aren't here) If Paris yet will bend its knee, If the Maid will wait for this; But if it is her enemy, I do not doubt she will attack it, As she has done other factions. If they dare resist an hour, Harm will follow from their actions.	LIV For complain who will, the king Will enter Paris without fail! The Maid has promised it to him. Paris, will Burgundy avail You against him? It cannot be, Do not forget Burgundy's foes. Your guardian has no more power. Your pride will fall under his blows!
  LV Paris, oh!, so badly counselled! Madmen lacking confidence! Do you prefer to be exiled, Than come to good terms with your prince? Indeed, your dense perversity Will kill you if you don't take care! Better take to supplication. Ask for mercy. Paris, beware!	LVI I mention evil men, though there Are many good ones, I don't doubt, Whom those who dare reject the king Displease, but these dare not speak out, I promise you. But these good men, Do not deserve to perish when The city comes under attack, And loses many a denizen.
  LVII And all you other rebel cities, People who have scorned your lord, Men and women who reject him, And to another lend your sword, May his wrath against you weaken, When you for forgiveness sue. If he defeats your towns by force, Will you not lose his largesse too?	LVIII So he won't be forced to murder Nor to slice more flesh in war, He holds back as long as he dares; He does not desire gore. But at last, if they will not Surrender that which is his right, He will still behave with justice, If he wins it back by might.
  LIX Alas! The king is so forgiving He would pardon everyone! And the Maid, who follows God, Demands of him that this be done. Thus you should like loyal Frenchmen, No more hold yourselves aloof! If you give yourselves to him, You will not suffer more reproof.	LX Thus I pray God grant you courage, All of you who face him thus, And when this cruel storm is over, Gone these wars so arduous, That you will live out your days In peace, under your sovereign king, And that to you he'll ever be, A lord gracious in everything. Amen.

  LXI This poem was written by Christine, Complete the last day of July, In fourteen hundred twenty-nine. About it I will prophesy, That some will find themselves put out About its contents, for the one Whose face and eyes look ever downward Cannot ever see the sun. Thus ends a beautiful poem by Christine

  
  
  

  Trial Records

  
  

  These are excerpted from T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902).

  Joan was captured in 1429 by the Burgundians, who then passed her into the hands of their English allies. For some time, the English do not seem to have been certain what to do with her, for her trial only began in 1431. There are not any records of formal interrogations from this period, although we know that Count Philip of Flanders spoke to her, and that she attempted to escape by jumping from a window and was badly injured in the process. If the Burgundians had killed her on the spot, there probably would not have been any difficulty, but once she had been taken prisoner, it would have been contrary to most expectations about the "moral" conduct of war to kill her. There appears to have been no effort on the part of the French to ransom her off, either. The solution to the problem was to try her not for her military activities, but her beliefs. Her trial, therefore, was a trial for heresy. However, although she was tried by the Church, Joan was kept in a secular prison, so it is very clear that the English were in control of the trial. The trial records are mostly in Latin, but a part of the French transcript (Joan would have been interrogated in French, of course, as she would have known no Latin) has survived. The notes are mostly those of Douglas, although I have added a few, which are enclosed in square brackets. I have Americanized many of the spellings as well and also changed some archaic language into more modern usage. Most important, he refers to her as "Jeanne" throughout (the French version of her name), but I have changed this to "Joan" so as not to confuse you. Other "Jeannes" remain as they were, but keep in mind that they had the same name as "Joan." Something is lost in this, as I have also changed the places where Joan is referred to as "Jeannette" [Joanie], generally by people who knew her.

  
  
  

  FIRST PROCESS: THE LAPSE TRIAL EX OFFICIO SIX PUBLIC EXAMINATIONS On Wednesday, February 21st, at 8 o'clock in the morning in the Chapel Royal of the Castle of Rouen. The Bishop and 42 Assessors present. We did first of all command to be read the Royal letters conveying surrender and deliverance of the said woman into Our hands; afterwards the letters of the chapter of Rouen, making concession of territory for Our benefit. This reading ended, Mtre Jean d'Estivet, nominated by Us as Promoter of the Case, did, in Our presence, show that the aforesaid woman of the name Joan has been, by the Executor of Our Mandate, cited to appear in this place at this hour and day, here to answer, according to law, to the questions to be put her. The said Promoter did then produce Our Mandate, to which is attached the document confirming its execution, and did read them all. Our said Promoter did then require that the said woman should be placed before us, and, in terms of the citation, questioned by Us on divers Articles concerning the Faith, to the which We did agree. But as a preliminary, because the said woman had asked to hear Mass beforehand, We did show to the Assessors that, by the advice of well-known Doctors and Masters consulted by Us, it hath been decided, considering the crimes of which she is accused, and the impropriety of the dress which she is wearing, that it is right to postpone permission to hear Mass and to assist in Divine Service. In the meantime, the said woman was brought by the Executor of Our Mandate, and set before Us.
  We did then show that the said Joan has been lately taken in the territory of Beauvais;1 that many acts contrary to the Orthodox Faith have been committed by her, not only in Our Diocese, but in many others; that the public report, which imputes these misdeeds to her, has spread in all estates of Christendom; that, in the last place, the most Serene and most Christian our lord the King has sent and given her up to Us in order that, according to law and right, an action may be brought against her in the matter of the Faith; that, acting upon this common report, upon public rumor, and also on certain information obtained by Us, of which mention has already been often enough made, by the advice of men versed in sacred and secular Law, We have officially given commandment to cite the said Joan to appear before Us, in order through her to obtain truthful answers to the questions to be put to her in matters of the Faith, and in order to act towards her according to law and right; which does so appear in the letters that the Promoter has shown. Then, desiring in this particular the blessed succor of Jesus Christ, Who is concerned in this, and wishing only to fulfil the duties of Our office for the exaltation and preservation of the Catholic Faith, We did first charitably warn and require the said Joan, seated in Our presence, for the more prompt resolution of the Action, and the relief of her own conscience, to speak the whole truth upon all questions which should be addressed to her touching the Faith; and We did exhort her to avoid all subterfuges and shufflings of such a nature as should turn her aside from a sincere and true avowal. And in the first instance we did require her, in the appointed form, her hand on the Holy Gospels, to swear to speak truth on the questions to be addressed to her. To which she did reply: "I know not upon what you wish to question me: perhaps you may ask me of things which I ought not to tell you." "Swear," We did then say to her, "to speak truth on the things which shall be asked you concerning the Faith, and of which you know." "Of my father and my mother and of what I did after taking the road to France, willingly will I swear; but of the revelations which have come to me from God, to no one will I speak or reveal them, save only to Charles my King; and to you I will not reveal them, even if it cost me my head; because I have received them in visions and by secret counsel, and am forbidden to reveal them. Before eight days are gone, I shall know if I may reveal them to you." Again did We several times warn and require her to be willing, on whatsoever should touch on the Faith, to swear to speak truly. And the said Joan, on her knees, her two hands resting on the Missal, did swear to speak truth on that which should be asked her and which she knew in the matter of the Faith, keeping silence under the condition above stated, that is to say, neither to tell nor to reveal to any one the revelations made to her. After this oath, Joan was interrogated by Us as to her name, and surname, her place of birth, the names of her father and mother, the place of her baptism, her godfathers and godmothers, the Priest who baptized her, etc., etc.	1It is agreed by all authorities that Joan was not captured in the Diocese of Beauvais, which ended at the Bridge of Compiègne. Joan was taken north of the Bridge, on the right bank of the river, and either in the Diocese of Noyon or Soissons, which of the two has not been determined. The Bishop's assertion is distinctly untrue. [It mattered what diocese Joan was captured in, because that bishop would have had legal jurisdiction over her trial. The Bishop of Beauvais was willing to cooperate with the process.]
  "In my own country they call me Jeannette; since I came into France I have been called Jeanne [English: Joan]. Of my surname I know nothing. I was born2 in the village of Domremy, which is really one with the village of Greux. The principal Church is at Greux. My father is called Jacques d'Arc; my mother, Ysabelle. I was baptized in the village of Domremy.3 One of my godmothers4 is called Agnes, another Jeanne [Joan], a third Sibylle. One of my godfathers is called Jean Lingué, another Jean Barrey. [That several of her godfathers were named "Jean" (John, the male form of Jeanne/Joan, and one of her godmothers was named Jeanne/Joan was common. Either they helped choose the name or they were asked because they shared the name. In any event, it was a very common girl's name in the period.] I had many other godmothers, or so I have heard from my mother. I was, I believe, baptized by Messire Jean Minet; he still lives, so far as I know. I am, I should say, about nineteen years of age. From my mother I learned my Pater, my Ave Maria, and my Credo. I believe I learned all this from my mother." "Say your Pater." "Hear me in confession, and I will say it willingly." To this same question, which was many times put to her, she always answered: "No, I will not say my Pater to you, unless you will hear me in confession."	2On January 6th, 1412. "In nocte Epiphiniarum Domini." (Letter from Boulainvilliers to the Duke of Milan. Quicherat, vol. v., 116.) 3The Font and Holy water stoup in the old Church at Domremy are said to be those in use in the 15th century. 4Joan appears to have had a great many godparents. In the Enquiry made at Domremy in 1455, eight are mentioned, viz.: Jean Morel, Jean Barrey, Jean de Laxart, and Jean Raiguesson, as godfathers; and Jeannette Thévenin, Jeannette Thiesselin, Beatrix Estellin, and Edith Barrey, as godmothers.
  "Willingly," We said to her, "We will give you two well-known men, of the French language, and before them you shall say your Pater."5 "I will not say it to them, unless it be in confession." And then did We forbid Joan to go out of the prison which has been assigned to her in the Castle without Our permission, under pain of the crime of heresy. "I do not accept such a prohibition," she answered; "if ever I do escape, no one shall reproach me with having broken or violated my faith, not having given my word to any one, whosoever it may be." And as she complained that she had been fastened with chains and fetters of iron, We said to her: "You have before, and many times, sought, We are told, to get out of the prison, where you are detained; and it is to keep you more surely that it has been ordered to put you in irons." "It is true I wished to escape; and so I wish still: is not this lawful for all prisoners?"	5[The concern here may be witchcraft; those in league with the devil were sometimes believed to be unable to say Christian prayers. The other issue may be whether Joan knows here Paternoster ("Our Father") as all Christians were supposed to.]
  We then commissioned as her guard the noble man John Gris,6 Squire, one of the Body Guard of our Lord the King, and, with him, John Berwoist and William Talbot, whom We enjoined well and faithfully to guard the said Joan, and to permit no person to have dealings with her without Our order. Which the aforenamed with their hands on the Gospels, did solemnly swear. Finally, having accomplished all the preceding, We appointed the said Joan to appear the next day, at 8 o'clock in the morning, before Us in the Ornament Room, at the end of the Great Hall of the Castle of Rouen. *     *     * Thursday, February 22nd, in the Ornament Room at the end of the Great Hall of the Castle of Rouen. The Bishop and 48 Assessors present. In their presence, We showed that Jean Lemaître, Deputy of the Chief Inquisitor, had been summoned and required by Us to join himself to the present Action, with Our offer of communicating to him all that has been done hitherto or shall be done in the future; but that the said Deputy had replied, that, having been commissioned by the Chief Inquisitor for the City and Diocese of Rouen only, and the actual Process being deduced by Us in a territory which has been ceded to Us by the Metropolitan Chapter, by reason of Our Ordinary jurisdiction, as Bishop of Beauvais, he had thought it right to avoid all nullity and also for the peace of his own conscience, to refuse to join himself with Us, in the quality of judge, until he should receive from the Chief Inquisitor a Commission and more extended powers: that nevertheless, he would have no objection to see the trial continue without interruption. After having heard Us make this narration, the said Deputy, being present, declared, addressing himself to Us, "That which you have just said is true. It has been, as much as in me lies, and still is, agreeable to me that you should continue the Trial." Then the said Joan was brought before Us. We warned and required her, on pain of law, to make oath as she had done the day before and to swear simply and absolutely to speak truth on all things in respect of which she should be asked; to which she answered: "I swore yesterday: that should be enough." Again We required her to swear: we said to her, not even a prince, required to swear in a matter of faith, can refuse.	6John Gris, or Grey, a gentleman in the Household of the Duke of Bedford, afterwards knighted. He was appointed chief guardian to the Maid, with two assistants, all members of the King's Body Guard. They appear to have left her entirely in the hands of the common soldiers five of whom kept constant watch over her.
  "I made oath to you yesterday," she answered, "that should be quite enough for you: you burden me over-much!"7 Finally she made oath to speak truth on that which touches the Faith. Then Maitre Jean Beaupère, a well-known Professor of Theology, did, by Our order, question the said Joan. This he did as follows: "First of all, I exhort you, as you have so sworn, to tell the truth on that which I am about to ask you." " You may well ask me some things on which I shall tell you the truth and some on which I shall not tell it you. If you were well informed about me, you would wish to have me out of your hands. I have done nothing except by revelation." "How old were you when you left your father's house?"	7[These frequent requests that Joan swear seem to be intended to rule her out as a particular kind of heretic. Some of those accused by the Church of heresy would not swear oaths (out of fear that they would be foresworn), so one way to prove one was not that sort of heretic was to swear oaths. The repetition was because some of these individuals were believed to permit themselves a certain number of oaths; the idea, then, was to use up the store of oaths.]
  "On the subject of my age I cannot vouch."8 "In your youth, did you learn any trade?"	8[While we all learn our age, it was not uncommon in the Middle Ages for uneducated people not to know their ages. After all, there was only a limited purpose in knowing one's age. If someone's age needed to be ascertained for some kind of legal purpose, there were ways of finding out, generally from the parish records or the neighbors. Joan is being very careful here not to get caught out in an error that can then be represented as a lie; she probably had some idea of how old she was.]
  "Yes, I learnt to spin and to sew; in sewing and spinning I fear no woman in Rouen. For dread of the Burgundians, I left my father's house and went to the town of Neufchâteau,9 in Lorraine, to the house of a woman named La Rousse, where I sojourned about fifteen days. When I was at home with my father, I employed myself with the ordinary cares of the house. I did not go to the fields with the sheep and the other animals. Every year I confessed myself to my own Curé, and, when he was prevented, to another Priest with his permission. Sometimes, also, two or three times, I confessed to the Mendicant Friars; this was at Neufchâteau. At Easter I received the Sacrament of the Eucharist."	9There is no certain date for this event. By some it is placed between the first and second visits to Vaucouleurs, in 1428; by others, earlier, at the time of the Picard ravages of the neighborhood in the September of 1426.
  "Have you received the Sacrament of the Eucharist at any other Feast but Easter?"10 "Pass that by [Passez outre]. I was thirteen when I had a Voice from God for my help and guidance. The first time that I heard this Voice, I was very much frightened; it was mid-day, in the summer, in my father's garden. I had not fasted the day before. I heard this Voice to my right, towards the Church; rarely do I hear it without its being accompanied also by a light. This light comes from the same side as the Voice. Generally it is a great light. Since I came into France I have often heard this Voice." "But how could you see this light that you speak of, when the light was at the side?"	10[All Christians were required to receive the Eucharist (take the communion bread at Mass) at least at Easter and they might receive it more often; however, there was deep suspicion of those who received the Eucharist more often than "appropriate" for non-clerical persons and pious people generally required permission to do it very frequently or daily.]
  To this question she answered nothing, but went on to something else. "If I were in a wood, I could easily hear the Voice which came to me. It seemed to me to come from lips I should reverence. I believe it was sent me from God. When I heard it for the third time, I recognized that it was the Voice of an Angel. This Voice has always guarded me well, and I have always understood it; it instructed me to be good and to go often to Church; it told me it was necessary for me to come into France. You ask me under what form this Voice appeared to me? You will hear no more of it from me this time. It said to me two or three times a week: 'You must go into France.' My father knew nothing of my going. The Voice said to me: 'Go into France!' I could stay no longer. It said to me: 'Go, raise the siege which is being made before the City of Orleans. Go!' it added, 'to Robert de Baudricourt,11 Captain of Vaucouleurs: he will furnish you with an escort to accompany you.' And I replied that I was but a poor girl, who knew nothing of riding or fighting. I went to my uncle and said that I wished to stay near him for a time. I remained there eight days. I said to him, 'I must go to Vaucouleurs.'12 He took me there. When I arrived, I recognized Robert de Baudricourt, although I had never seen him. I knew him, thanks to my Voice, which made me recognize him. I said to Robert, 'I must go into France!' Twice Robert refused to hear me, and repulsed me. The third time, he received me, and furnished me with men;13 the Voice had told me it would be thus. The Duke of Lorraine14 gave orders that I should be taken to him. I went there. I told him that I wished to go into France. The Duke asked me questions about his health; but I said of that I knew nothing. I spoke to him little of my journey. I told him he was to send his son with me, together with some people to conduct me to France, and that I would pray to God for his health. I had gone to him with a safe-conduct: from thence I returned to Vaucouleurs. From Vaucouleurs I departed, dressed as a man, armed with a sword given me by Robert de Baudricourt, but without other arms. I had with me a Knight, a Squire, and four servants,15 with whom I reached the town of Saint Urbain, where I slept in an Abbey. On the way, I passed through Auxerre, where I heard Mass in the principal Church. Thenceforward I often heard my Voices." "Who counseled you to take a man's dress?" To this question she several times refused to answer. In the end, she said: "With that I charge no one." Many times she varied in her answers to this question. Then she said:	11Robert de Baudricourt, Squire, Captain of Vaucouleurs in 1428; afterwards knighted and made Councillor and Chamberlain to the King and Bailly of Chaumont, 1454. 12Of the ancient château the "Porte de France" alone survives. From this gate Joan rode out with her escort to visit the King at Chinon. The crypt of the chapel remains, where Joan constantly prayed. 13This is said to have been on account of the impression produced on him by Joan's prediction, on February 12th: "To-day the gentle Dauphin hath had great hurt near the town of Orleans, and yet greater will he have if you do not soon send me to him." This "great hurt" proved to be the Battle of Rouvray, in which the French and Scottish troops were defeated by the English under Sir John Fastolf. 14Charles I, the reigning Duke de Lorraine in 1428, was in very bad health, and, having no son, the succession was a matter of some anxiety. He died in 1431, and was succeeded by his son-in-law, Réné of Anjou, who had married his only daughter, Isabella. This Réné was a brother of Queen Mary, wife of Charles VII, and father of our own [that is, the English Queen] Queen Margaret, married in 1441 to Henry VI. 15Jean de Novelomport, called de Metz, Bertrand de Poulengey, Colet de Vienne, the King's Messenger, and three servants.
  "Robert de Baudricourt made those who went with me swear to conduct me well and safely. 'Go,' said Robert de Baudricourt to me, 'Go! and let come what may!' I know well that God loves the Duke of Orleans; I have had more revelations about the Duke of Orleans than about any man alive, except my King. It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well. I sent a letter to the English before Orleans,16 to make them leave, as may be seen in a copy of my letter which has been read to me in this City of Rouen; there are, nevertheless, two or three words in this copy which were not in my letter. Thus, 'Surrender to the Maid,' should be replaced by 'Surrender to the King.' The words, 'body for body' and 'chieftain in war' were not in my letter at all.17	16March 22nd, 1428. 17This letter appears below. Joan may have forgotten its contents, as both these expressions occur; or the clerics who acted as her amanuenses may have inserted them without her knowledge.
  I went without hindrance to the King. Having arrived at the village of Saint Catherine de Fierbois, I sent for the first time to the Castle of Chinon,18 where the King was. I got there towards mid-day, and lodged first at an inn. After dinner, I went to the King, who was at the Castle. When I entered the room where he was I recognized him among many others by the counsel of my Voice, which revealed him to me. I told him that I wished to go and make war on the English." "When the Voice showed you the King, was there any light?" "Pass on." "Did you see an Angel over the King?" "Spare me. Pass on. Before the King set me to work, he had many apparitions and beautiful revelations." "What revelations and apparitions had the King ?	18Joan was entertained by command of the King in a small room on the first floor of the Tour de Coudray, within the Castle walls. Her room was approached by a staircase outside the tower. The vaulted roof of the room has fallen in and the fireplace is in ruins, but the room could easily be restored. Joan stayed here from March 8th to April 20th, 1429. She was two days at Chinon before she obtained access to the King.
  "I will not tell you; it is not yet time to answer you about them; but send to the King, and he will tell you. The Voice had promised me that, as soon I came to the King, he would receive me. Those of my party knew well that the Voice had been sent me from God; they have seen and known this Voice, I am sure of it. My King and many others have also heard and seen the Voices which came to me: there were there Charles de Bourbon19 and two or three others. There is not a day when I do not hear this Voice; and I have much need of it. But never have I asked of it any recompense but the salvation of my soul. The Voice told me to remain at Saint-Denis, in France; I wished to do so, but, against my will, the Lords made me leave. If I had not been wounded, I should never have left. After having quitted Saint-Denis, I was wounded in the trenches before Paris;20 but I was cured in five days. It is true that I caused an assault to be made before Paris." "Was it a Festival that day? "I think it was certainly a Festival." "Is it a good thing to make an assault on a Festival?" "Pass on." And as it appeared that enough had been done for to-day, We have postponed the affair to Saturday next, at 8 o'clock in the morning. *      *     * Saturday, 24th February, in the same place. The Bishop and 62 Assessors present. In their presence We did require the aforenamed Joan to swear to speak the truth simply and absolutely on the questions to be addressed to her, without adding any restriction to her oath. We did three times thus admonish her. She answered:	19Charles de Bourbon, Count de Clermont, Governor of the Duchy of the Bourbonnais and the Comté of Auvergne during the captivity of his father in England. 20On September 8th, 1429.
  "Give me leave to speak. By my faith! you may well ask me such things as I will not tell you. Perhaps on many of the things you may ask me I shall not tell you truly, especially on those that touch on my revelations; for you may constrain me to say things that I have sworn not to say; then I should be perjured, which you ought not to wish." [Addressing the Bishop:] "I tell you, take good heed of what you say, you, who are my judge;21 you take a great responsibility in thus charging me. I should say that it is enough to have sworn twice." "Will you swear, simply and absolutely?" "You may surely do without this. I have sworn enough already twice. All the clergy of Rouen and Paris cannot condemn me if it be not law. Of my coming into France I will speak the truth willingly; but I will not say all: the space of eight days would not suffice." "Take the advice of the Assessors, whether you should swear or not." "Of my coming I will willingly speak truth, but not of the rest; speak no more of it to me." "You render yourself liable to suspicion in not being willing to swear to speak the truth absolutely." "Speak to me no more of it. Pass on." "We again require you to swear, precisely and absolutely." "I will say willingly what I know, and yet not all. I am come in God's name; I have nothing to do here; let me be sent back to God, whence I came." "Again we summon and require you to swear, under pain of going forth charged with that which is imputed to you." "Pass on." "A last time we require you to swear, and urgently admonish you to speak the truth on all that concerns your trial; you expose yourself to a great peril by such a refusal." "I am ready to speak truth on what I know touching the trial." And in this manner was she sworn. Then, by Our order, she was questioned by Maître Jean Beaupère, a well-known Doctor, as follows:	21Up to the end of her life, Joan spoke of the Bishop as the person responsible for her trial and death. "Bishop, I die through you," was her last speech to him, on May 30th, the day of her martyrdom.
  "How long is it since you have had food and drink?"22 "Since yesterday afternoon." "How long is it since you heard your Voices?" "I heard them yesterday and to-day." "At what hour yesterday did you hear them?" "Yesterday I heard them three times,---once in the morning, once at Vespers, and again when the Ave Maria rang in the evening. I have even heard them oftener than that." "What were you doing yesterday morning when the Voice came to you?" "I was asleep: the Voice awoke me." "Was it by touching you on the arm?" "It awoke me without touching me." "Was it in your room?" "Not so far as I know, but in the Castle." "Did you thank it? and did you go on your knees?" "I did thank it. I was sitting on the bed; I joined my hands; I implored its help. The Voice said to me: 'Answer boldly.' I asked advice as to how I should answer, begging it to entreat for this the counsel of the Lord. The Voice said to me: 'Answer boldly; God will help you.' Before I had prayed it to give me counsel, it said to me several words I could not readily understand. After I was awake, it said to me: 'Answer boldly.'" [Addressing herself to Us, the said Bishop:] "You say you are my judge. Take care what you are doing; for in truth I am sent by God, and you place yourself in great danger." Maître Beaupère, continuing, said: "Has this Voice sometimes varied in its counsel?" "I have never found it give two contrary opinions. This night again I heard it say: 'Answer boldly.'" "Has your Voice forbidden you to say everything on what you are asked?" "I will not answer you about that. I have revelations touching the King that I will not tell you." "Has it forbidden you to tell those revelations?"	22This, and a subsequent enquiry, on February 27th, as to Joan's habit of fasting, would seem to suggest a desire on the part of the questioner to prove that her visions had a more or less physical cause in a weak bodily state resulting from abstinence. As Joan's usual food consisted of a little bread dipped in wine and water, and as she is reported to have had when at home (not in war) but one meal a day, it need hardly be supposed that she suffered much from the results of a Lenten Fast. [Remember that the judges are working within a framework in which there are four possibilities: Joan is telling the truth, she is a faker, she is ill, or she is misled by the devil.]
  "I have not been advised about these things. Give me a delay of fifteen days,23 and I will answer you. If my Voice has forbidden me, what would you say about it? Believe me, it is not men who have forbidden me. Today I will not answer: I do not know if I ought, or not; it has not been revealed to me. But as firmly as I believe in the Christian Faith and that God has redeemed us from the pains of Hell, that Voice has come to me from God and by His Command." "The Voice that you say appears to you, does it come directly from an Angel, or directly from God; or does it come from one of the Saints?" "The Voice comes to me from God; and I do not tell you all I know about it: I have far greater fear of doing wrong in saying to you things that would displease it, than I have of answering you. As to this question I beg you to grant me delay." "Is it displeasing to God to speak the truth?" "My Voices have entrusted to me certain things to tell to the King, not to you. This very night they told me many things for the welfare of my King, which I would he might know at once, even if I should drink no wine until Easter,...the King would be the more joyful at his dinner! "Can you not so deal with your Voices that they will convey this news to your King?" "I know not if the Voice would obey, and if it be God's Will. If it please God, He will know how to reveal it to the King, and I shall be well content." "Why does not this Voice speak any more to your King, as it did when you were in his presence?" "I do not know if it be the Will of God. Without the grace of God I should not know how to do anything." "Has your counsel revealed to you that you will escape from prison?" "I have nothing to tell you about that." "This night, did your Voice give you counsel and advice as to what you should answer?" "If it did give me advice and counsel thereon, I did not understand." "The last two occasions on which you have heard this Voice, did a brightness come?" "The brightness comes at the same time as the Voice." "Besides the Voice, do you see anything?" "I will not tell you all; I have not leave; my oath does not touch on that. My Voice is good and, to be honored. I am not bound to answer you about it. I request that the points on which I do not now answer may be given me in writing." "The Voice from whom you ask counsel, has it a face and eyes?" "You shall not know yet. There is a saying among children, that 'Sometimes one is hanged for speaking the truth.'" "Do you know if you are in the grace of God?" "If I am not, may God place me there; if I am, may God so keep me. I should be the saddest in all the, world if I knew that I were not in the grace of God. But if I were in a state of sin, do you think the Voice, would come to me? I would that every one could hear the Voice as I hear it. I think I was about thirteen when it came to me for the first time." "In your youth, did you play in the fields with the other children?" "I certainly went sometimes, I do not know at what age." "Do the Domremy people side with the Burgundians or with the opposite party?"	23The fifteen days' respite would coincide with the first Examination held in the Prison, May 10th [sic], the first day on which the Allegory of the Sign was given. [In her private examination of March 13, Joan reported that she had a vision of an Angel carrying a crown, which he gave to an archbishop, who then gave it to the king. The king also saw the angel.]
  "I knew only one Burgundian at Domremy. 24 I should have been quite willing for them to cut off his head---always had it pleased God." "The Maxey people, were they Burgundians, or opposed to the Burgundians?" "They were Burgundians. As soon as I knew that my Voices were for the King of France, I loved the Burgundians no more. The Burgundians will have war unless they do what they ought; I know it by my Voice. The English were already in France when my Voices began to come to me. I do not remember being with the children of Domremy when they went to fight against those of Maxey for the French side: but I certainly saw the Domremy children who had fought with those of Maxey coming back many times, wounded and bleeding." "Had you in your youth any intention of fighting the Burgundians?" "I had a great will and desire that my King should have his own Kingdom." "When you had to come into France, did you wish to be a man?" "I have answered this elsewhere." "Did you not take the animals to the fields?	24Gérardin of Epinal, to whose child Joan was godmother, is probably the person alluded to; he gave witness in 1455 that Joan had called him "Burgundian." [Burgundian here means a supporter of the Burgundians. The Burgundians, you will remember, were English allies at this point in the war.]
  "I have already answered this also. When I was bigger and had come to years of discretion, I did not look after them generally; but I helped to take them to the meadows and to a Castle called the Island,25 for fear of the soldiers. I do not remember if I led them in my childhood or no." "What have you to say about a certain tree which is near to your village?"	25A small fortress in an island formed by two arms of the Meuse, nearly opposite the village of Domremy.
  "Not far from Domremy there is a tree that they call 'The Ladies' Tree'26---others call it 'The Fairies' Tree'; near by, there is a spring where people sick of the fever come to drink, as I have heard, and to seek water to restore their health. I have seen them myself come thus; but I do not know if they were healed. I have heard that the sick, once cured, come to this tree to walk about.27 It is a beautiful tree, a beech, from which comes the 'beau may'---it belongs to the Seigneur Pierre de Bourlement, Knight.28 I have sometimes been to play with the young girls, to make garlands for Our Lady of Domremy. Often I have heard the old folk---they are not of my lineage---say that the fairies haunt this tree. I have also heard one of my Godmothers, named Jeanne [Joan], wife of the Maire Aubery of Domremy, say that she has seen fairies there; whether it be true, I do not know. As for me, I never saw them that I know of. If I saw them anywhere else, I do not know. I have seen the young girls putting garlands on the branches of this tree, and I myself have sometimes put them there with my companions; sometimes we took these garlands away, sometimes we left them. Ever since I knew that it was necessary for me to come into France, I have given myself up as little as possible to these games and distractions. Since I was grown up, I do not remember to have danced there. I may have danced there formerly, with the other children. I have sung there more than danced. There is also a wood called the Oak-wood, which can be seen from my father's door; it is not more than half-a-league away. I do not know, and have never heard if the fairies appear there; but my brother told me that it is said in the neighborhood: 'Jeannette [Joanie] received her mission at the Fairies' Tree.' It is not the case; and I told him the contrary. When I came before the King, several people asked me if there were not in my country a wood, called the Oakwood, because there were prophecies which said that from the neighborhood of this wood would come a maid who should do marvelous things.29 I put no faith in that." "Would you like to have a woman's dress?" "Give me one, and I will take it and begone; otherwise, no. I am content with what I have, since it pleases God that I wear it." This done, We stayed the interrogation, and put off the remainder to Tuesday next, on which day We have convoked all the Assessors, at the same place and hour. *     *     * Tuesday, February 27th, in the same place. The Bishop and 54 Assessors present. In their presence, We required the said Joan to swear to tell the truth on everything touching her Trial. "Willingly will I swear," she answered, "to tell the truth on everything touching the trial, but not upon all that I know." We required her again to speak the truth on all which should be asked of her. "You ought to be satisfied," she answered. "I have sworn enough." Then, by Our order, Maitre Beaupère began to question her. And first he inquired of her, how she had been since the Saturday before? " You can see for yourself how I am. I am as well as can be." "Do you fast every day this Lent?" "Is that in the Case? Well, yes! I have fasted every day during this Lent." "Have you heard your Voices since Saturday? "Yes, truly, many times." "Did you hear them on Saturday in this hall, where you were being examined?" "That is not in your Case. Very well, then---yes! I did hear them." "What did your Voice say to you last Saturday?" "I did not quite understand it; and up to the moment when I returned to my room, I heard nothing that I may repeat to you." "What did it say to you in your room, on your return?" "It said to me, 'Answer them boldly.' I take counsel with my Voice about what you ask me. I will tell Willingly whatever I shall have permission from God to reveal; as to the revelations concerning the King of France, I will not tell them without the permission of my Voice." "Has your Voice forbidden you to tell everything?" "I did not quite understand it." "What did your Voice last say to you?" "I asked counsel about certain things that you had asked me." "Did it give you counsel?" "On some points, yes; on others you may ask me for an answer that I shall not give, not having had leave. For, if I answered without leave, I should no longer have my Voices as warrant. When I have permission from Our Savior, I shall not fear to speak, because I shall have warrant." "This Voice that speaks to you, is it that of an Angel, or of a Saint, or from God direct?"	26According to local tradition, this tree stood to within the last 50 years, and was struck by lightning; another has been planted in its place. The house, in which Joan was born, remained in the possession of the De Lys family till the 16th century, when it passed into the hands of the Count de Salm, Seigneur of Domremy. In the 18th century it became the property of Jean Gerardin, whose grandson, Nicolas, gave it up in 1818 to the Department of Vosges; so that it is now preserved as National property. 27This is probably a survival of the Fontinalia, an old Latin festival. The custom of decorating the wells and springs was kept up in England until the last century, and still exists in a few remote villages. The name 'Well Sunday' survives, though the processions of youths and maidens have long passed away. The 'fontaine aux Groseilliers' is still in existence. It is an oblong tank of water, with the original spring flowing through it. The great beech tree stood close by. 28Pierre de Bourlement, Head of the ancient house of Bassigny, and Lord of the Manor of Bourlement. He was the last of his race. 29Merlin had foretold the coming of a maiden out of an Oak-wood from Lorraine; and a paper containing a prophecy to this effect had been sent, at the beginning of Joan's career, to the English Commander, the Earl of Suffolk. There was also an old prophecy (quoted by Joan herself to Catharine Leroyer) that France, which had been "lost by a woman, should be saved by a Maid." The conduct of Isabel of Bavaria, wife of Charles VI., might certainly be said to have fulfilled the first half of this prophecy; and a tradition in the eastern counties that "deliverance should come from a maid of the Marches of Lorraine" must have directed many hopes to the mission of the Maiden from Domremy, though she herself does not seem to have known of the last prediction until some time later. The Oak-wood covers the hills above Domremy to this day. [Poor Isabel of Bavaria came into a great deal of abuse, mostly undeserved. Her husband, Charles VI, suffered from periods of madness (inherited by his grandson, Henry VI of England), and she became extremely unpopular, which led to fights over the regency. The true disaster was probably the marriage of her daughter Katherine to Henry V of England, although it was not one she was responsible for. One English rumor was that Charles VII was not Charles VI's son, that is, that she had committed adultery. This rumor, conveniently spread by those favoring the English, equally conveniently disappeared when Charles VII began winning his war.]
  "It is the Voice of Saint Catherine and of Saint Margaret.30 Their faces are adorned with beautiful crowns, very rich and precious. To tell you this I have leave from Our Lord. If you doubt this, send to Poitiers, where I was examined before." "How do you know if these were the two Saints? How do you distinguish one from the other?" "I know quite well if is they; and I can easily distinguish one from the other." "How do you distinguish them?" "By the greeting they give me. It is seven years now since they have undertaken to guide me. I know them well because they were named to me." "Are these two Saints dressed in the same stuff?" "I will tell you no more just now; I have not permission to reveal it. If you do not believe me, go to Poitiers. There are some revelations which come to the King of France, and not to you, who are questioning me." "Are they of the same age?" "I have not leave to say." "Do they speak at the same time, or one after the other?" "I have not leave to say ; nevertheless, I have always had counsel from them both." "Which of them appeared to you first?"	30This is the first identification of the "revelations" with any name; Joan had always spoken of her " Voices " or her "Counsel."
  "I did not distinguish them at first. I knew well enough once, but I have forgotten. If I had leave, I would tell you willingly : it is written in the Register at Poitiers.31 I have also received comfort from Saint Michael." "Which of these two appearances came to you first?" "Saint Michael." "Is it a long time since you first heard the voice of Saint Michael?" "I did not say anything to you about the voice of Saint Michael; I say I have had great comfort from him." "What was the first Voice that came to you when you were about thirteen?" "It was Saint Michael: I saw him before my eyes; he was not alone, but quite surrounded by the Angels of Heaven. I came into France only by the order of God." "Did you see Saint Michael and these Angels bodily and in reality?" "I saw them with my bodily eyes as well as I see you; when they went from me, I wept. I should have liked to be taken away with them." "And what was Saint Michael like?" "You will have no more answer from me; and I am not yet free to tell you." "What did Saint Michael say to you this first time?" "You will have no more answer about it from me today. My Voices said to me, 'Reply boldly.' Once I told the King all that had been revealed to me, because it concerned him; but I am no longer free to reveal to you all that Saint Michael said to me." [To Maitre Beaupère:] "I wish you could get a copy of this book at Poitiers, if it please God." "Have your Voices forbidden you to make known your revelations without leave from them?" "I will answer you no more about it. On all that I have leave, I will answer willingly. I have not quite understood if my Voices have forbidden me to answer." "What sign do you give that you have this revelation from God, and that it is Saint Catherine and Saint Margaret that talk with you?" "I have told you that it is they; believe me if you will." "Are you forbidden to say?" "I have not quite understood if this is forbidden or not." "How can you make sure of distinguishing such things as you are free to tell, from those which are forbidden?" "On some points I have asked leave, and on others I have obtained it. I would rather have been torn asunder by four horses than have come into France without God's leave." "Was it God who prescribed to you the dress of a man?" "What concerns this dress is a small thing---less than nothing. I did not take it by the advice of any man in the world. I did not take this dress or do anything but by the command of Our Lord and of the Angels." "Did it appear to you that this command to take man's dress was lawful?" "All I have done is by Our Lord's command. If I had been told to take some other, I should have done it; because it would have been His command." "Did you not take this garment by order of Robert de Baudricourt?" "No." "Do you think it was well to take a man's dress?" "All that I have done by the order of Our Lord I think has been well done; I look for good surety and good help in it." "In this particular case, this taking of man's dress, do you think you did well?" "I have done nothing in the world but by the order of God." "When you saw this Voice coming to you, was there a light?" "There was plenty of light everywhere, as was seemly." [Addressing herself to Maître Beaupère:] It does not all come to you!" "Was there an angel over the head of your King when you saw him for the first time?" "By Our Lady! if there were, I know nothing of it; I did not see it." "Was there a light?" There were more than three hundred Knights and more than fifty torches, without counting the spiritual light." "Why was your King able to put faith in your words?" "He had good signs, and the clergy bore me witness." "What revelations has your King had?" "You will not have them from me this year. During three weeks I was questioned by the clergy at Chinon and at Poitiers. Before he was willing to believe me, the King had a sign of my mission; and the clergy of my party were of opinion that there was nothing but good in my mission."	31This Examination at Poitiers had taken place in the Chapel attached to the Palace of the Counts of Poitou, which still exists and adjoins the 'Salle des Pas Perdus,' now the Great Hall of the Palais de Justice. It was conducted under the direction of the Archbishop of Rheims during the months of March and April, 1429, and extended over three weeks. At the conclusion, the assembly sent, as the result of their inquiries, a resolution to the King to the effect that he should follow the Maid's guidance, and seek for the sign she promised him in the relief of Orleans, as a proof of the Divine origin of her mission, "for," they added, "to doubt or forsake her without any appearance of evil would be to vex the Holy Spirit, and to make himself unworyour of the help of God: so saith Gamaliel in the Council of the Jews with regard to the Apostles." Unfortunately, no trace of this Examination has been found: the 'Book of Poitiers' is referred to several times in the Trial; but it was not forthcoming at the time of the Rehabilitation. It was probably lost or destroyed by Joan's enemies among her own party. The Archbishop of Rheims would have had it in his charge: and he was consistently opposed to Joan throughout. During her stay at Poitiers the Maid lodged in the house of Jean Rabatier.
  "Have you been to Saint Catherine de Fierbois?"32 "Yes, and I heard there three Masses in one day. Afterwards, I went to the Castle of Chinon, whence I sent letters to the King, to know if I should be allowed to see him; saying, that I had travelled a hundred and fifty leagues to come to his help, and that I knew many things good for him. I think I remember there was in my letter the remark that I should recognize him among all others. I had a sword I had taken a Vaucouleurs. Whilst I was at Tours, or at Chinon, I sent to seek for a sword which was in the Church of Saint Catherine de Fierbois, behind the altar; it was found there at once; the sword was in the ground, and rusty; upon it were five crosses; I knew by my Voice, where it was. I had never seen the man who went to seek for it. I wrote to the Priests of the place, that it might please them to let me have this sword, and they sent it to me. It was under the earth, not very deeply buried, behind the altar, so it seemed to me: I do not know exactly if it were before or behind the altar, but I believe I wrote saying that it was at the back. As soon as it was found, the Priests of the Church rubbed it, and the rust fell off at once without effort. It was an armourer of Tours who went to look for it. The Priests of Fierbois made me a present of a scabbard; those of Tours, of another; one was of crimson velvet, the other of cloth-of-gold. I had a third made of leather, very strong. When I was taken prisoner I had not got this sword. I always bore the sword of Fierbois from the time I had it up to my departure from Saint-Denis,33 after the attack on Paris." "What blessing did you invoke, or have invoked, on this sword?" "I neither blessed it, nor had it blessed: I should not have known how to set about it. I cared very much for this sword, because it had been found in the Church of Saint Catherine, whom I love so much."	32According to local tradition, this Church was originally founded by Charles Martel in 732, after his victory over the Saracens, whom he here ceased to pursue, and deposited his sword as an offering. This is by some supposed to have been the sword which later Joan sent for; but the legend is not of an early date, and there is no suggestion of the kind in contemporary writings. According to one authority, the Greffier de la Rochelle, the sword was found in a reliquary, which had not been opened for twenty years or more. The Chronique de la Pucelle and the Journal of the Siege of Orleans state that it was one of many votive offerings, and was recognized by Joan's description of the five crosses on the blade, possibly a Jerusalem Cross. Some of the old Chronicles say that Joan told the King she had never been at Fierbois: but this statement is disproved by her own words in this answer. The suggestion that, having been to three Masses in the Church, she might easily have seen the sword, is to some extent answered by the alleged difficulty of the Priests to find, among the many swords there, the one she had specially described. Of the ultimate fate of this sword there are many versions, and no two agree exactly as to date. It was certainly broken in striking a camp-follower, one of a class the Maid had forbidden to enter the Camp; but whether this was just after the retreat from Paris or earlier, it does not seem possible to decide. Joan herself says she "had it up to Saint-Denis" and "Lagny," both of which dates would imply the autumn of 1429: but most witnesses tell the story of its being broken in the July preceding, though several different places are mentioned as the scene of the incident. 33On September 13th, 1429.
  "Have you been at Coulange-les-Vineuses?"34 "I do not know." "Have you sometimes placed your sword upon an altar; and, in so placing it, was it that your sword might be more fortunate?" "Not that I know of." "Have you sometimes prayed that it might be more fortunate?" "It is good to know that I wished my armor might have good fortune!" "Had you your sword when you were taken prisoner?" "No, I had one which had been taken on a Burgundian." "Where was the sword of Fierbois left?"	34A small town near Auxerre. In this neighborhood some of the chronicles place the incident referred to of the breaking of the sword. The question may, therefore, have been intended to elicit the story.
  "I offered at Saint-Denis a sword and armor;35 but it was not this sword. I had that at Lagny; from Lagny to Compiègne, I bore the sword of this Burgundian; it was a good sword for fighting--- very good for giving stout buffets and hard clouts. To tell what became of the other sword does not concern this Case, and I will not answer about it now. My brothers have all my goods-my horses,36 my sword, so far as I know, and the rest, which are worth more than twelve thousand crowns."	35The armor offered at Saint-Denis was the "blanc harnois" she wore during the earlier part of her career. When the church was pillaged by the English troops shortly after, this armor was sent to the King of England; but no further trace of it is known to exist. 36Joan appears to have been a good horse-woman; she rode "horses so ill-tempered that no one would dare to ride them." The Duke de Lorraine, on her first visit to him, and the Duke d'Alençon, after seeing her skill in riding a course, each gave her a horse; and we read also of a gift of a war-horse from the town of Orleans, and "many horses of value" sent from the Duke of Brittany. She had entered Orleans on a white horse, according to the Journal du Siège d'Orléans; but seems to have been in the habit of riding black chargers in war; and mention is also made by Châtelain of a "lyart" or grey. A story, repeated in a letter from Guy de Laval, relates that, on one occasion (June 6th, 1428), when her horse, "a fine black war-horse was brought to the door, he was so restive that he would not stand still. "Take him to the Cross," she said; and there he stood, "as though he were tied," while she mounted. This was at Selles; and local tradition says that, from her lodging (a Dominican Monastery now the Lion d'Or hotel) the old iron town-cross was visible. It stood until about a century ago some fifteen paces in front of the north door of the Church, and was removed when the cemetery was converted into a market place. The Monastery was the property of the monks of Glatigny. The writers of the letter referred to above, Guy and André de Laval, were grandsons of Bertrand du Guesclin [the Marshal of France]: the letter was dated Selles, June, 1429. The following are extracts: "...On Monday (June 6th) I left the King to go to Selles en Berry, four leagues from Saint Aignan. The King had summoned the Maid to come before him from Selles, where she then was, and many said this was much in my favour, so that I might see her. The said Maid treated my brother and me with great kindness: she was armed at all points, save the head, and bore lance in hand. After we had arrived at Selles, I went to her lodging to see her, and she called for wine for me and said she would soon have me drink it in Paris. She seemed to me a thing divine, in all she did and all I saw and heard. "On Monday evening she left Selles to go to Romorantin.... I saw her mounting her horse armed all in white, save the head, a little axe in her hand....And then, turning to the door of the Church, which was quite near, she said in a gentle woman's voice, 'You priests and clergy, make processions and prayers to God.' Then she turned again on her way saying, 'Draw on, draw on!' her standard flying, borne by a gracious page, and her little axe in her hand. One of her brothers who arrived eight days since, left also with her, armed all in white."
  "When you were at Orleans, had you a standard, or banner;37 and of what color was it?" "I had a banner of which the field was sprinkled with lilies; the world was painted there, with an angel at each side; it was white, of the white cloth called 'boccassin'; there was written above, I believe, 'Jhesus Maria'; it was fringed with silk." "The words 'Jhesus Maria' were they written above, below, or on the side?" "At the side, I believe." "Which did you care for most, your banner or your sword?" "Better, forty times better, my banner than my sword!" "Who made you get this painting done upon your banner?" "I have told you often enough, that I had nothing done but by the command of God. It was I, myself, who bore this banner, when I attacked the enemy, to save killing any one, for I have never killed any one." "What force did your King give you when he set you to work?" "He gave me ten or twelve thousand men. First, I went to Orleans, to the fortress of Saint Loup, and afterwards to that of the Bridge." "Which fortress was being attacked when you made your men retire?" "I do not remember. I was quite certain of raising the siege of Orleans; I had revelation of it. I told this to the King before going there." "Before the assault, did you not tell your followers that you alone would receive the arrows, cross-bolts, and stones, thrown by the machines and cannons?"	37The banner was painted at Tours, while Joan was staying there, before her march to the relief of Orleans. The account for payment, in the "Comptes" of the Treasurer of War, gives: "A Hauvres Poulnoir, paintre, demourant à Tours, pour avoir paint et baillé estoffes pour une grand estandart et ung petit pour la Pucelle . . . 25 livres tournois." The description of this banner varies in different authors. The following account is compiled from them. "A white banner, sprinkled with fleur-de-lys; on the one side, the figure of Our Lord in Glory, holding the world, and giving His benediction to a lily, held by one of two Angels who are kneeling on each side: the words 'Jhesus Maria' at the side; on the other side the figure of Our Lady and a shield with the arms of France supported by two Angels" (de Cagny). This banner was blessed at the Church of Saint-Sauveur at Tours (Chronique de la Pucelle and de Cagny). The small banner or pennon had a representation of the Annunciation. There was also a third banner round which the priests assembled daily for service, and on this was depicted the Crucifixion (Pasquerel). Another banner is mentioned by the Greffier de la Rochelle, which Joan is said to have adopted as her own private pennon. It was made at Poitiers; and represented on a blue ground a white dove, holding in its beak a scroll, with the words, " De par le Roy du Ciel."
  "No; a hundred and even more of my people were wounded. I had said to them: 'Be fearless, and you will raise the siege.' Then, in the attack on the Bridge fortress, I was wounded in the neck by an arrow or cross-bolt;38 but I had great comfort from Saint Catherine, and was cured in less than a fortnight. I did not interrupt for this either my riding or work. I knew quite well that I should be wounded; I had told the King so, but that, notwithstanding, I should go on with my work. This had been revealed to me by the Voices of my two Saints,39 the blessed Catherine and the blessed Margaret. It was I who first planted a ladder against the fortress of the Bridge, and it was in raising this ladder that I was wounded in the neck by this crossbolt."	38May 7th, 1429. 39This prophecy is recorded in a letter written, April 22nd, 1429, a fortnight before the event, by a Flemish diplomatist, De Rotslaer, then at Lyons. Her chaplain, Pasquerel, also states, in his evidence given in 1455, that she had told him of the coming injury on the previous day.
  "Why did you not accept the treaty with the Captain of Jargeau?"40 "It was the Lords of my party who answered the English that they should not have the fortnight's delay which they asked, telling them that they were to retire at once, they and their horses. As for me, I told them of Jargeau to retire if they wished, with their doublets,41 and their lives safe; if not, they would be taken by assault." "Had you any revelation from your counsel, that is to say from your Voices, to know whether it was right or not to give this fortnight's respite?" "I do not remember." At this point, the rest of the enquiry has been postponed to another day. We have fixed for Thursday the next Meeting, at the same Place. *     *     * Thursday, March 1st, in the same place, the Bishop and 58 Assessors present. In their presence, We summoned and required Joan simply and absolutely to take her oath to speak the truth on that which should be asked her. "I am ready," she replied, "as I have already declared to you, to speak the truth on all I know touching this Case; but I know many things which. do not touch on this Case, and of which there is no need to speak to you. I will speak willingly and in all truth on all which touches this Case." We again summoned and required her; and she replied: "What I know in truth touching the Case, I will tell willingly." And in this wise did she swear, her hands on the Holy Gospels. Then she said: "On what I know touching the Case, I will speak the truth willingly; I will tell you as much as I would to the Pope of Rome, if I were before him." Then she was examined as follows: "What do you say of our Lord the Pope? and whom do you believe to be the true Pope?" "Are there two of them?"	40June 11th, 1429. 41Gallicé: "en leur petite cotte," i.e., with only the light clothing worn under their armor.
  "Did vou not receive a letter from the Count d'Armagnac, asking you which of the three Pontiffs he ought to obey?"42 "The Count did in fact write to me on this subject. I replied, among other things, that when I should be at rest, in Paris or elsewhere, I would give him an answer. I was just at that moment mounting my horse when I sent this reply." At this juncture, We ordered to be read the copy of the Count's letter and of Joan's reply, which are thus expressed: "My very dear Lady---I humbly commend myself to you, and pray, for God's sake, that, considering the divisions which are at this present time in the Holy Church Universal on the question of the Popes, for there are now three contending for the Papacy--one residing at Rome, calling himself Martin V., whom all Christian Kings obey; another, living at Paniscole, in the Kingdom of Valence, who calls himself Clement VII.; the third, no one knows where he lives, unless it be the Cardinal Saint Etienne and some few people with him, but he calls himself Pope Benedict XIV. The first, who styles himself Pope Martin, was elected at Constance with the consent of all Christian nations; he who is called Clement was elected at Paniscole, after the death of Pope Benedict XIII., by three of his Cardinals; the third, who dubs himself Benedict XIV., was elected secretly at Paniscole, even by the Cardinal Saint Etienne. You will have the goodness to pray Our Savior Jesus Christ that by His infinite Mercy He may by you declare to us which of the three named is Pope in truth, and whom it pleases Him that we should obey, now and henceforward, whether he who is called Martin, he who is called Clement, or he who is called Benedict; and in whom we are to believe, if secretly, or by any dissembling, or publicly; for we are all ready to do the will and pleasure of Our Lord Jesus Christ. "Yours in all things, "COUNT D'ARMAGNAC." Joan's Reply. "Jhesus Maria." "Count d'Armagnac, my very good and dear friend, I, Joan, the Maid, acquaint you that your message has come before me, which tells me that you have sent at once to know from me which of the three Popes, mentioned in your memorial, you should believe. This thing I cannot tell you truly at present, until I am at rest in Paris or elsewhere; for I am now too much hindered by affairs of war; but when you hear that I am in Paris, send a message to me and I will inform you in truth whom you should believe, and what I shall know by the counsel of my Righteous and Sovereign Lord, the King of all the World, and of what you should do to the extent of my power. I commend you to God. May God have you in His keeping! Written at Compiègne, August 22nd." Then the Enquiry proceeded thus: "Is this really the reply that you made?" "I deem that I might have made this answer in part, but not all." "Did you say that you might know, by the counsel of the King of Kings, what the Count should hold on this subject?" "I know nothing about it." "Had you any doubt about whom the Count should obey?" "I did not know how to inform him on this question, as to whom he should obey, because the Count himself asked to know whom God wished him to obey. But for myself, I hold and believe that we should obey our Lord the Pope who is in Rome. I told the messenger of the Count some things which are not in this copy; and, if the messenger had not gone off immediately, he would have been thrown into the water---not by me, however. As to the Count's enquiry, desiring to know whom God wished him to obey, I answered that I did not know; but I sent him messages on several things which have not been put in writing. As for me, I believe in our Lord the Pope who is at Rome." "Why did you write that you would give an answer elsewhere if you believed in the Pope who is at Rome?" "That answer had reference to other things than the matter of the sovereign Pontiffs." "Did you say that on the matter of the three sovereign Pontiffs you would have counsel?" "I never wrote nor gave command to write on the matter of the three sovereign Pontiffs." And this answer she supported by oath. "Are you in the habit of putting the Names "Jhesus Maria," with a cross, at the top of your letters?" "On some I put it, on others not; sometimes I put a cross as a sign for those of my party to whom I wrote so that they should not do as the letters said." Here a letter was read from Joan to our Lord the King, to the Duke of Bedford, and others, of the following tenor: "Jhesus Maria." "King of England; and you, Duke of Bedford, who call yourself Regent of the Kingdom of France; you, William de la Pole, Earl of Suffolk; John, Lord Talbot; and you, Thomas, Lord Scales, who call yourselves Lieutenants to the said Duke of Bedford: give satisfaction to the King of Heaven: give up to the Maid, who is sent hither by God, the King of Heaven, the keys of all the good towns in France which you have taken and broken into. She is come here by the order of God to reclaim the Blood Royal. She is quite ready to make peace, if you are willing to give her satisfaction, by giving and paying back to France what you have taken. And as for you, archers, companions-in-arms, gentlemen and others who are before the town of Orleans, return to your own countries, by God's order; and if this be not done, then hear the message of the Maid, who will shortly come upon you, to your very great hurt. King of England, I am a Chieftain of war and, if this be not done, wheresoever I find your followers in France, I will make them leave, willingly or unwillingly; if they will not obey, I will have them put to death. I am sent here by God, the King of Heaven, body for body, to drive them all out of the whole of France. And if they will obey, I will have mercy on them. And do not think in yourselves that you will get possession of the realm of France from God the King of Heaven, Son of the Blessed Mary; for King Charles will gain it, the true heir: for God, the King of Heaven, so wills it, and it is revealed to him [the King] by the Maid, and he will enter Paris with a good company. If you will not believe the message of God and of the Maid and act aright, in whatsoever place we find you we will enter therein and make so great a disturbance that for a thousand years none in France will be so great. And believe surely that the King of Heaven will send greater power to the Maid, to her and her good men-at-arms, than you can bring to the attack; and, when it comes to blows, we shall see who has the better right from the God of Heaven. You, Duke of Bedford, the Maid prays and enjoins you, that you do not come to grievous hurt. If you will give her satisfactory pledges, you may yet join with her, so that the French may do the fairest deed that has ever yet been done for Christendom. And answer, if you wish to make peace in the City of Orleans; if this be not done, you may be shortly reminded of it, to your very great hurt. Written this Tuesday in Holy Week, March 22nd, 1428." "Do you know this letter?"	42The "three Pontiffs" referred to are Martin V. (Colonna), the real and acknowledged Pope; the schismatic, Clement VIII; and a mere pretender, Benedict XIV, who was supported only by one Cardinal. The Schism was practically at an end at the time of this letter, as Clement had abdicated month earlier (July 26th). Clement VIII is the true title, though called Clement VII in Count d'Armagnac's letter. [The schism had begun in 1378, when a disputed election gave rise to a second election, which chose a different pope. One pope ruled from Rome, the other from Avignon in southern France. The French and Scots recognized the pope in Avignon, while the English and Italians recognized the Roman pope. After various attempts to solve the problem, bishops, abbots, and other church officials from both sides finally met at the council of Constance (1414-18) and agreed upon one pope, Martin V. The purpose of this line of questioning seems to be to test whether Joan gave advice that as a lay person she was not entitled to give.]
  "Yes, excepting three words. In place of 'give up to the Maid,' it should be 'give up to the King.' The words 'Chieftain of war' and 'body for body' were not in the letter I sent. None of the Lords ever dictated these letters to me; it was I myself alone who dictated them before sending them. Nevertheless, I always showed them to some of my party. Before seven years are passed, the English will lose a greater wager than they have already done at Orleans; they will lose everything in France.43 The English will have in France a greater loss than they have ever had, and that by a great victory which God will send to the French." "How do you know this?" "I know it well by revelation, which has been made to me, and that this will happen within seven years; and I am sore vexed that it is deferred so long. I know it by revelation, as clearly as I know that you are before me at this moment." "When will this happen?" "I know neither the day nor the hour." "In what year will it happen?" "You will not have any more. Nevertheless, I heartily wish it might be before Saint John's Day." "Did you not say that this would happen before Martinmas, in winter?"	43The English lost Paris in 1436.
  "I said that before Martinmas [November 11] many things would be seen, and that the English might perhaps be overthrown."44 "What did you say to John Gris, your keeper, on the subject of the Feast of Saint Martin?" "I have told you." "Through whom did you know that this would happen?" "Through Saint Catherine and Saint Margaret." "Was Saint Gabriel with Saint Michael when he came to you?" "I do not remember." "Since last Tuesday, have you had any converse with Saint Catherine and Saint Margaret?" "Yes, but I do not know at what time." "What day?" "Yesterday and to-day; there is never a day that I do not hear them." "Do you always see them in the same dress?" "I see them always under the same form, and their heads are richly crowned. I do not speak of the rest of their clothing: I know nothing of their dresses." "How do you know whether the object that appears to you is male or female?" "I know well enough. I recognize them by their voices, as they revealed themselves to me; I know nothing but by the revelation and order of God." "What part of their heads do you see?" "The face." "These saints who shew themselves to you, have they any hair?" "It is well to know they have." "Is there anything between their crowns and their hair?" "No." "Is their hair long and hanging down?" "I know nothing about it. I do not know if they have arms or other members. They speak very well and in very good language; I hear them very well." "How do they speak if they have no members?" "I refer me to God. The voice is beautiful, sweet, and low; it speaks in the French tongue." "Does not Saint Margaret speak English?" "Why should she speak English, when she is not on the English side?" "On these crowned heads, were there rings?---in the ears or elsewhere?" "I know nothing about it." "Have you any rings yourself?" [Addressing herself to Us, the Bishop:] "You have one of mine; give it back to me. The Burgundians have another of them. I pray you, if you have my ring, show it to me." "Who gave you the ring which the Burgundians [now] have?" "My father or my mother. I think the Names 'Jhesus Maria' are engraved on it. I do not know who had them written there; there is not, I should say, any stone in the ring; it was given to me at Domremy. It was my brother who gave me the other---the one you have." [Continuing to address herself to Us, the Bishop:] "I charge you to give it to the Church. I never cured any one with any of my rings." "Did Saint Catherine and Saint Margaret speak to you under the tree of which mention has been made?" "I know nothing of it." "Did they speak to you at the spring, which is near the tree?" "Yes, I have heard them there; but what they said then, I do not know." "What did they promise you, there or elsewhere?" "They have never promised me anything, except by God's leave." "But still, what promises have they made to you?" "That is not in your Case: not at all. Upon other subjects, they told me that my King would be reestablished in his Kingdom, whether his enemies willed it or no; they told me also that they would lead me to Paradise: I begged it of them, indeed." "Did you have any other promise from them?" "There was another, but I will not tell it; that does not touch on the Case. In three months I will tell you the other promise." "Have your Voices said that before three months you will be delivered from prison?" "That is not in your Case. Nevertheless I do not know when I shall be delivered. But those who wish to send me out of the world may well go before me." "Has not your counsel told you that you will be delivered from your actual prison?" "Speak to me in three months, and I will answer. Moreover, ask of those present, upon oath, if this touches on the Trial." We, the said Bishop, did then take the opinion of those present: and all considered that this did touch on the Trial. "I have already told you, you shall not know all. One day I must be delivered. But I wish to have leave to tell you the day: it is for this I ask delay." "Have your Voices forbidden you to speak the truth?" "Do you want me to tell you what concerns the King of France? There are a number of things that do not Touch on the Case. I know well that my King will regain the Kingdom of France. I know it as well as I know that you are before me, seated in judgment. I should die if this revelation did not comfort me every day."	44Compiègne was relieved early in November; Saint Martin's Day is November 11th.
  "What have you done with your mandrake?"45 "I never have had one. But I have heard that there is one near our home, though I have never seen it. I have heard it is a dangerous and evil thing to keep. I do not know for what it is [used]." "Where is this mandrake of which you have heard?" "I have heard that it is in the earth, near the tree of which I spoke before; but I do not know the place. Above this mandrake, there was, it is said, a hazel tree." "What have you heard said was the use of this mandrake?" "To make money come; but I do not believe it. My Voice never spoke to me of that." "In what likeness did Saint Michael appear to you?" "I did not see a crown: I know nothing of his dress." "Was he naked? "Do you think God has not wherewithal to clothe him?" "Had he hair?" "Why should it have been cut off? I have not seen Saint Michael since I left the Castle of Crotoy. I do not see him often. I do not know if he has hair."	45The mandrake was a part of the accepted paraphernalia of a sorcerer. It was kept wrapped in a silk or linen cloth, and was supposed to preserve its owner from poverty. Brother Richard had recently preached a sermon against them (April, 1429); and many had been burned in consequence. [Mandrake is an herb belonging to the nightshade family. The thick carrot-like root is often separated into two at the tip, like human legs, and sometimes grows "arms" higher up as well. Thus it is an obvious object for sympathetic magic.]
  "Has he a balance?"46 "I know nothing about it. It was a great joy to see him; it seemed to me, when I saw him, that I was not in mortal sin. Saint Catherine and Saint Margaret were pleased from time to time to receive my confession, each in turn. If I am in mortal sin, it is without my knowing it." "When you confessed, did you think you were in mortal sin?" "I do not know if I am in mortal sin, and I do not believe I have done its works; and, if it please God, I will never so be; nor, please God, have I ever done or ever will do deeds which charge my soul!" "What sign did you give your King from God?" "I have always answered that you will not drag this from my lips. Go and ask it of him." "Have you sworn not to reveal what shall be asked of you, touching the Trial?" "I have already told you that I will tell you nothing of what concerns my King. Thereon I will not speak." "Do you not know the sign that you gave to the King?" "You will not know it from me." "But this touches on the Trial." "Of what I have promised to keep secret, I will tell you nothing. I have already said, even here, that I could not tell you without perjury." "To whom have you promised this?" "To Saint Catherine and Saint Margaret; and this has been shown to the King. I promised them, without their asking it of me, of my own free-will, of myself, because too many people might have questioned me had I not promised it to my Saints." "When you showed your sign to the King, were you alone with him?" "I do not take account of any one else, although there were many people near." "When you showed this sign to the King, did you see a crown on his head?" "I cannot tell you without perjury." "Had your King a crown at Rheims? "I think my King took with joy the crown that he had at Rheims; but another, much richer, would have been given him later. He acted thus to hurry on his work, at the request of the people of the town of Rheims, to avoid too long a charge upon them of the soldiers. If he had waited, he would have had a crown a thousand times more rich." "Have you seen this richer crown?" "I cannot tell you without incurring perjury; and, though I have not seen it, I have heard that it is rich and valuable to a degree." This done, we put an end to the interrogation and postponed the remainder to Saturday next, 8 o'clock in the morning, in the same place, summoning all the Assessors to be present. *     *      Saturday, March 3rd, in the same place, the Bishop and 41 Assessors present. In their presence, We required the said Joan simply and absolutely to swear to speak the truth on what should be asked of her. She replied: "I am ready to swear as I have already done." And thus did she swear, her hands on the Holy Gospels. Afterwards, because she had said, in previous Enquiries, that Saint Michael had wings, but had said nothing of the body and members of Saint Catherine and Saint Margaret, We asked her what she wished to say thereon. "I have told you what I know; I will answer you nothing more. I saw Saint Michael and these two Saints so well that I know they are Saints of Paradise." "Did you see anything else of them but the face?" "I have told you what I know; but to tell you all I know, I would rather that you made me cut my throat. All that I know touching the Trial I will tell you willingly." "Do you think that Saint Michael and Saint Gabriel have human heads?" "I saw them with my eyes; and I believe it was they as firmly as I believe there is a God." "Do you think that God made them in the form and fashion that you saw?" "Yes." "Do you think that God did from the first create them in this form and fashion?" "You will have no more at present than what I have answered." "Do you know by revelation if you will escape?" "That does not touch on your Case. Do you wish me to speak against myself?" "Have your Voices told you anything?" "That is not in your Case. I refer me to the Case. If all concerned you, I would tell you all. By my faith, I know neither the day nor the hour that I shall escape!" "Have your Voices told you anything in a general way?" "Yes, truly, they have told me that I shall be delivered, but I know neither the day nor the hour. They said to me: 'Be of good courage and keep a cheerful countenance.'" "When you first came to the King, did he ask you if you had any revelation about your change of dress?" "I have answered you about that. I do not remember if I was asked. It is written at Poitiers." "Do you not remember if the Masters who questioned you in the other Consistory, some during a month, others during three weeks, questioned you about your change of dress?" "I do not remember. But they asked me where I had assumed this man's dress; and I told them it was at Vaucouleurs." "Did the aforesaid Masters ask you if it were by order of your Voice that you took this dress?" "I do not remember."	46The balance was a frequent accessory to Saint Michael in the French, stained glass windows of the 13th and 14th centuries. A noted example in the Cathedral at Arles represents him weighing the souls of the departed in a balance as big as himself. One of the earliest examples in England is that in a fresco-painting at Preston Manor, Sussex, said to be of the reign of Edward I., in which Saint Michael appears weighing the souls of the faithful, accompanied by Joan's saints, Saint Catherine and Saint Margaret. [The question is not quite as odd as it seems. The questioners seem to be probing to find out where Joan's "image" of the saint comes from, probably with an eye to arguing that she "made" up her image of the saint from pictures she had seen, not that the conformity of her vision to the depictions of the saint would have proven anything.]
  "Did not your Queen ask you,47 the first time you went to visit her?" "I do not remember." "Did not your King, your Queen, or some of your party, tell you to take off this man's dress?" "That is not in your Case."	47Mary of Anjou, wife of Charles VII, daughter of Louis, Duke of Anjou and Yolande of Arragon.
  "Were you not so told at the Castle of Beaurevoir?"48 [Here commences the French Version, or Minute, which is collated with the Latin Text.]	48Joan was taken from Beaurevoir early in August, and removed from there, when the negotiations for selling her were complete, about the middle of November.
  "Yes, truly; and I answered that I would not take it off without leave from God. The Demoiselle de Luxembourg49 and the Lady de Beaurevoir50 offered me a woman's dress, or cloth to make one, telling me to wear it. I answered them that I had not leave from Our Lord, and that it was not yet time."	49Jeanne [Joan], Countess de Saint-Pol et Ligny, sister to Count Waleran de Luxembourg and aunt to Jean de Luxembourg. 50Jeanne [Joan] de Bethune, Viscountess de Meaux, wife of Jean de Luxembourg. Both these ladies were at Beaurevoir during Joan's captivity, and showed her great kindness, even interceding for her that she should not be sold to the English. [The Burgundians were at this point not so certain that throwing in their lot with the English was the best political idea. In fact, they left the alliance in 1435, which is what permitted the capture by the French of Paris.]
  "Did Messire Jean de Pressy51 and others at Arras never offer you a woman's dress?" "He and many others have oftentimes offered it to me." "Do you think that you would have done wrong or committed mortal sin by taking a woman's dress?" "I did better to obey and serve my Sovereign Lord, who is God. Had I dared to do it, I would sooner have done it at the request of these ladies than of any other ladies in France, excepting my Queen." "When God revealed it to you that you should change your dress, was it by the voice of Saint Michael, Saint Catherine, or Saint Margaret?" "You shall not have anything more at present." "When your King first set you to work, and when you had your banner made, did not the men-at-arms and others have their pennons made in the style of yours?" "It is well to know that the Lords retained their own arms. Some of my companions-in-arms had them made at their pleasure; others not." "Of what material did they have them made? Of linen or of cloth?" "It was of white satin; and on some there were fleur-de-lys. In my company I had only two or three lances. But my companions-in-arms now and then had them made like mine. They only did this to know their men from others." "Did they often renew these pennons?" "I do not know. When the lances were broken, they had new ones made." "Have you sometimes said that the pennons which were like yours would be fortunate?" "I sometimes said to my followers: 'Go in boldly among the English!' and I myself did likewise." "Did you tell them to carry themselves boldly, and they would be fortunate?" "I have certainly told them what has happened and what will yet happen." "Did you put, or did you ever cause to be put, Holy Water on the pennons when they were carried for the first time?" "I know nothing of it; and if that were done, it was not by my order." "Did you never see any sprinkled?" "That is not in your Case. If I ever did see any sprinkled, I am advised not to answer about it." "Did your companions-in-arms never put on their pennons 'Jhesus Maria'?" "By my faith! I do not know." "Have you not yourself carried cloth, or caused it to be carried, in procession round an altar or a church, and afterwards employed this cloth for pennons?" "No; and I never saw it done."	51The Sieur de Pressy, in Artois. Present in the Burgundian camp when Joan was taken prisoner, and afterwards at Arras, where she was imprisoned on her way from Beaurevoir to Rouen. The questions seem to suggest that Beaupère had before him some information which has not come down to us.
  "When you were before Jargeau, what did you bear at the back of your helmet? Was it not something round?"52 "By my faith! there was nothing."	52This may perhaps refer to a popular belief in a halo, as of a Saint, surrounding the Maid's head. [The implication here, very clearly, is that she had engaged in fakery, that she had attached something "halo-like," intended to mislead, to the back of her helmet.]
  "Did you ever know Brother Richard?"53 "I had not seen him when I came before Troyes." "What countenance did Brother Richard give you?" "I suppose after the fashion of the town of Troyes who sent him to me, saying that they feared Joan was not a thing that came to them from God. When he approached me, Brother Richard made the sign of the Cross and sprinkled Holy Water; and I said to him, 'Approach boldly, I shall not fly away!'" "Have you never seen, nor had made, any images or picture of yourself and in your likeness?"	53Brother Richard, a Mendicant Friar; some say, Augustan; some, Cordelier. He was preaching in Paris and the neighbourhood in 1428-9; and said, amongst other things, in a sermon at Sainte Géneviève, April 16th, 1419, that "strange things would happen in 1430." He professed to have been in Jerusalem; and his sermons were so popular that congregations were found to listen to him for 10 or 11 hours, from 5 o'clock in the morning! He was driven out of Paris by the English and went to Troyes, where he joined the Maid.
  "I saw at Arras a painting in the hands of a Scot: it was like me. I was represented fully armed, presenting a letter to my King, one knee on the ground. I have never seen, nor had made, any other image or painting in my likeness."54 "In the house of your host at Orleans, was there not a picture in which was painted three women, with these words: 'Justice, Peace, Union'?" "I know nothing about it." "Do you not know that the people of your party had services, masses, and prayers offered for you?" "I know nothing of it; if they had any service, it was not by my order; but if they prayed for me, my opinion is they did not do ill." "Did those of your party firmly believe that you were sent from God?" "I do not know if they believed it, and in this I refer to their own feeling in this matter. But even though they do not believe, yet am I sent from God." "Do you not think they have a good belief, if they believe this?" "If they think that I am sent from God, they will not be deceived." "In what spirit did the people of your party kiss your hands and your garments?" "Many came to see me willingly, but they kissed my hands as little as I could help. The poor folk came to me readily, because I never did them any unkindness: on the contrary, I loved to help them." "What honour did the people of Troyes do you on your entry?" "None at all. Brother Richard, so far as I remember, entered at the same time as I and our people; I do not recall seeing him at the entry." "Did he not preach a sermon on your arrival in the town?" "I did not stop there at all, and did not even sleep there: I know nothing of his sermon." "Were you many days at Rheims?" "We were there, I believe, five or six days." "Did you not act there as Godmother?" [lever d'enfant."]	54No absolutely authentic portraits of Joan are known. A head of fine work, the portrait of a young girl wearing a casque and of Joan's time, is at the Musée Historique at Orleans. Tradition asserts that when Joan entered Orleans in triumph with the relieving force a sculptor modelled the head of his statue of St. Maurice from Joan herself. This head is a portion of the statue which formerly stood in the church at Orleans dedicated to St. Maurice. The church was demolished in 1850.... An admirable copy maybe seen at the Musée du Trocadéro in Paris [now the Musée de l'homme]...the original is at Orleans, the copy in Paris.
  "At Troyes I did