Translated from Jules Quicherat (ed.), Procès de condamnation et de réhabilitation de Jeanne d’Arc, dite La Pucelle, tome I (Paris: Jules Renouard, Société de l’Histoire de France, 1841).

Statement of the Case and Preliminaries #

In the Name of the Lord, Amen #

Here begin the proceedings in a matter of faith against a certain woman, Joan, now deceased, commonly called the Maid.

To all who shall inspect these present letters or this present public instrument, Pierre, by divine mercy Bishop of Beauvais, and Brother Jean Le Maistre, of the Order of Friars Preachers, a man of great piety and circumspection, by Master Jean Graverent, an eminent professor of sacred theology of the same order, Inquisitor of the faith and of heretical depravity in the whole kingdom of France, appointed by apostolic authority, in the diocese of Rouen, and specially appointed and committed by the same Lord Inquisitor for the present proceedings, greetings in the author and finisher of faith, our Lord Jesus Christ. It pleased divine providence that a certain woman, named Joan, who is commonly called the Maid, was captured and apprehended within the boundaries and limits of our diocese and jurisdiction, the aforesaid bishop, by illustrious military men. For a rumor had already spread in many places that this woman, entirely forgetful of that modesty which befits the female sex, having broken the reins of shame, and oblivious of all feminine modesty, wore deformed garments suitable for the male sex, with a strange and monstrous deformity; and moreover, her presumption was reported to have gone so far as to dare to do, say, and disseminate many things beyond and contrary to the Catholic faith, to the injury of the articles of the same orthodox faith. In these matters, she was said to have gravely erred, both in our aforesaid diocese and in many other places of this kingdom. When these things came to the knowledge of the venerable University of Paris and Brother Martin Billormi, Vicar General of the aforesaid Lord Inquisitor of heretical depravity, they immediately and more urgently requested the most illustrious prince, the Lord Duke of Burgundy, and the renowned Lord John of Luxembourg, knight, to whose dominion and power the aforesaid woman was at that time subject, adding a summons, under pain of law, by the already named vicar, that they should hand over and transfer the woman herself, as aforesaid, defamed and suspected of heresy, to us as ordinary judge. We, the aforesaid bishop, as our pastoral office requires, desiring with all our strength to attend to the exaltation and promotion of the Christian faith, wished to complete a due inquiry into matters so widely publicized, and, as justice and reason would persuade, to proceed with mature counsel to those things which seemed further incumbent upon us. For this reason, we also requested the aforesaid prince and the aforementioned Lord John, and under pain of law, that they remit the often-mentioned woman to our spiritual jurisdiction to be judged; and the same most serene and most Christian prince, our Lord the King of France and England, also requested them for the same purpose. Finally, the most renowned Lord Duke of Burgundy himself and the aforesaid Lord John of Luxembourg, benignly acquiescing to the aforesaid requests and desiring with Catholic minds that which seemed conducive to the increase of faith be fulfilled, handed over and transferred the woman herself to our said Lord the King and his commissioners. Thereafter, royal providence, inflamed with all desires in favor of the orthodox faith, delivered this woman to us, the aforesaid bishop, so that we might fully inquire into her deeds and words, and proceed further conformably and according to ecclesiastical sanctions. These things thus done, we requested the excellent and celebrated Chapter of the Church of Rouen, the archiepiscopal see being vacant, and holding the administration of all spiritual jurisdiction, to lend us territory in this city of Rouen for the purpose of conducting these proceedings; which they liberally and graciously granted. But before we would undertake any further proceedings against this woman, we decided to take great and mature deliberation with learned and skilled men in divine and human law, of whom, by the grace of God, there was a copious number in this city of Rouen.

(1) Pierre Cauchon, doctor of theology, master of arts, licentiate in canon law, counsellor to the King of England, and Bishop of Beauvais in partibus after that city returned to the obedience of Charles VII. Born at Reims into a recently ennobled bourgeois family, he had attained political influence through university honours. Georges Chastellain calls him a great and solemn cleric, praise sufficiently justified by the votes of the University of Paris, which called him to the office of rector and employed him in the most important negotiations during the life of Charles VI. He finally became conservator of the privileges of that illustrious body. Duboulai (Historia Universitatis Parisiensis, vol. V, p. 912) does not hesitate to represent him as a magnificent and beneficent man; the correspondence of Nicolas de Clémanges is full of praise for him; and Philip the Good, Duke of Burgundy, bore him such affection that, after obtaining the bishopric of Beauvais for him, he did him the honour of accompanying him when he took possession. After withdrawing to Rouen, Cauchon became the willing instrument of the Lancastrian princes, who exploited his disordered ambition and resentment against Charles VII. They obtained his compliance in the affair of the Maid by giving him the expectation of the then vacant archbishopric of Rouen. The promise he had received from them is established by Sir Harris Nicolas’s recent publication, Proceedings and Ordinances of the Privy Council of England (London, 1835). Volume IV, p. 10, records a deliberation of December 15, 1429: Likewise, it was agreed that letters under the privy seal be directed to the supreme pontiff for the translation of Lord Pierre Cauchon, Bishop of Beauvais, to the metropolitan church of Rouen, over which the lord cardinal of the title of Saint Lawrence in Lucina lately presided, now translated by the Apostolic See from that church of Rouen to the church of Besançon. Despite this powerful recommendation, the favoured prelate did not obtain the see he coveted. In 1432 he was compensated with the bishopric of Lisieux, which he retained until his sudden death on October 18, 1442, while he was being dressed.

(1) Jean Le Maistre, bachelor of theology and prior of the Dominican convent of Saint-Jacques at Rouen, was appointed deputy inquisitor in his diocese by a commission of August 21, 1424. He is known only through the role he played in the trial. He sat as a judge only from March 13, and then on the express order of the Inquisition’s deputy. He afterwards disappeared, and nothing is known of what became of him.

(2) Jean Graverent, Dominican and professor of theology, had succeeded a certain Jacques de Suzay as Grand Inquisitor of France; Suzay is named under the year 1422 in Duboulai’s History of the University of Paris (vol. V, p. 323). Graverent ordinarily resided in Paris. He was absent from that city during the trial but had returned a few weeks after the Maid’s execution, for on July 4, 1431, he preached against her memory in the church of Saint-Martin-des-Champs. (Journal of a Bourgeois of Paris.) He is not mentioned again in the rehabilitation trial.

(1) Martin Bellorme (?), Dominican, deputy to the Grand Inquisitor, is otherwise wholly unknown. One act of the trial shows that he was a professor of theology and that he was residing at Coutances when judgment was given.

(2) Philip the Good.

(3) Jean de Luxembourg, lord of Beaurevoir and Choques, nephew of Constable Waleran de Luxembourg, was a captain of freebooters. The Maid was in his hands because she had been captured by a man of his company. He later became Count of Ligny and Guise and a knight of the Golden Fleece. He could never be detached from the English party. He died in 1441, refusing to recognise the Treaty of Arras. (Monstrelet, book II, ch. 252.)

(4) The first page of Manuscript 5965 of the Bibliothèque Royale ends here. At the bottom of the leaf is written the engrossing clerk’s attestation, in these terms: And I, Guillaume Colles, otherwise called Boisguillaume, priest of the diocese of Rouen, public notary by apostolic authority and in the venerable archiepiscopal court of Rouen, and sworn clerk in this matter with the others, affirm that the collation of these proceedings, containing one hundred and fifty-eight folios, was duly made with the original register of the present case. I have therefore signed every folio with my own hand and subscribed at the end with the said notaries, here subscribing with my own hand. Boisguillaume. At the foot of the recto of each leaf this attestation is recalled by the formula: I affirm as above. Boisguillaume.

(1) Henry VI, the minor King of England and France, under the guardianship of his uncles, the Dukes of Gloucester and Bedford.

January 9, 1431 — First Day of the Proceedings #

And on Tuesday, the ninth day of the month of January, in the year of the Lord one thousand four hundred thirty, according to the rite and computation of the Gallican Church, in the ninth indiction, in the fourteenth year of the pontificate of the most holy father in Christ and lord Martin, by divine Providence Pope the Fifth, in the house of the Royal Council near the castle of Rouen, we, the aforesaid bishop, caused doctors and masters to be convened, namely: Lords Giles of the Holy Trinity of Fécamp, in sacred theology, Nicholas de Gemeticiis, in canon law, abbots of monasteries; Peter, prior of Longueville, in theology; Ralph Roussel, treasurer of the church of Rouen, doctors of both laws; — Nicholas de Venderes, archdeacon of Eu, in canon law; Robert Barbier, in both laws, licentiates; — Nicholas Coppequesne, bachelor in theology; and Nicholas Loiselleur, master of arts. Therefore, while so many and so celebrated men had convened at the aforesaid place and time, we requested from their prudence the manner and order of proceeding, explaining the diligence already exercised in the matters recited above. When these doctors and masters fully understood everything, they first deliberated that information should be obtained concerning the deeds and words of this woman that were being publicized; and having duly received their counsels, we narrated that some information had already been completed by our order, and likewise we decreed that other information should again be obtained; all of which, on a certain day to be determined by us, would be reported in the presence of the council, so that it might be more clearly established what further proceedings should be conducted in the matter itself. Furthermore, in order that the aforesaid information and other things to be done in these matters might be better and more conveniently executed, it was deliberated on the same day by the aforesaid lords and masters that certain officials were needed who would specially take care of the matters to be done and diligently attend to the execution of the aforesaid; and it was then concluded and ordered by us, the aforesaid bishop, by the counsel and deliberation of those assisting, that the venerable and discreet man, Lord John de Estivet, canon of the churches of Bayeux and Beauvais, should exercise the office of promoter or procurator general in the cause itself. Also, the learned man Master Jean de La Fontaine, master of arts and licentiate in canon law, was appointed as counselor, commissioner, and examiner. For the office of notaries and scribes, prudent and honest men were appointed, William Colles, also known as Boisguillaume, and William Manchon, priests, notaries by apostolic and imperial authority and of the archiepiscopal court of Rouen; and Lord John Massieu, priest, dean of Christianity of Rouen, was appointed executor of the mandates and convocations to be made by our authority. As all these things are more fully contained in the letters drawn up concerning the creation of such offices. We have ordered the tenors of all letters, both closed and open, concerning which provision is made among the aforesaid acts, to be reduced in order and transcribed here, so that the series of the aforesaid matters might appear more clearly.

(1) That is, according to the old style, in which the year began at Easter. The stated date corresponds to January 9, 1431, in modern reckoning.

(2) Gilles de Duremort, doctor of theology, counsellor to the King of England, and Abbot of Fécamp. He died as Bishop of Coutances in 1444.

(1) Nicolas Le Roux, doctor of canon law and Abbot of Jumièges, died at Rouen on July 16, 1431, six weeks after the Maid’s execution.

(2) Pierre Miget or Migiel (Migecii, de Migecio; Rymer, vol. X, p. 160: Petrum Migecii, alias dictum Glenessus), doctor of theology and prior of the convent of Longueville-Giffard in the Pays de Caux, was heard as a witness in the rehabilitation trial. He was denounced to the Cardinal of Winchester as a supporter of the Maid and compelled to justify himself.

(3) Raoul Roussel of Vernon, doctor of civil and canon law and treasurer of Rouen Cathedral, served as rapporteur in the trial. He became Archbishop of Rouen in 1443 and was of great assistance to Charles VII during the recovery of Normandy. He died on December 31, 1452.

(4) Nicolas de Venderès, licentiate in canon law, canon of Rouen Cathedral, Archdeacon of Eu, and chaplain to the Bishop of Beauvais. In 1423 he had nearly become Archbishop of Rouen through the manoeuvres of a party he had formed within the chapter. When the see again became vacant in 1429, some maintained that it belonged to him by right, without any need for a new election. This was his position when the trial began; but on January 17 his hopes were disappointed when the Pope transferred the Bishop of Chalon to the see of Rouen. (Gallia Christiana, vol. XI, cols. 87–88.) He was dead by the time of the rehabilitation.

(5) Robert Barbier, licentiate in civil and canon law and canon of Rouen Cathedral.

(6) Nicolas Coppequesne, bachelor of theology and canon of Rouen Cathedral.

(7) Nicolas Loyseleur (otherwise Aucupia), master of arts, bachelor of theology, and canon of Rouen Cathedral. He acted as the Bishop of Beauvais’s spy upon the Maid, gaining her confidence by presenting himself as a prisoner of the French party. On the day of the execution he repented of so infamous a betrayal, but the remorse he expressed too openly nearly cost him his life. He fled to Basel, where he died suddenly.

(1) Jean d’Estivet or d’Étivet, canon of Beauvais and Bayeux and former procurator-general of the diocese of Beauvais. He was closely connected with Pierre Cauchon, an exile like him and even more violently hostile to the Maid. He drowned in a bog shortly after his victim’s execution.

(2) Jean de La Fontaine, master of arts and licentiate in canon law. He incurred Pierre Cauchon’s threats by trying to enlighten the accused. After March 27 he no longer appears at the sessions. What became of him is unknown.

(1) Guillaume Colles, called Boisguillaume, parish priest of Notre-Dame-la-Ronde at Rouen and later of La Couture de Bernay in the diocese of Lisieux (Rymer, vol. X, p. 224), and Guillaume Manchon, parish priest of Saint-Nicolas-le-Painteur at Rouen, were both clerks of the officiality of Rouen. Both initialled the engrossments of the trial and were heard as witnesses by the judges of the rehabilitation.

(2) Jean Massieu, priest and dean of the Christianity of Rouen, otherwise rural dean—that is, representative of the parish priests of the division of his diocese called the Deanery of the Christianity. He testified in the rehabilitation trial.

And first follows the tenor of the letters of the venerable University of Paris, transmitted to the most illustrious prince, the Lord Duke of Burgundy.

Most high and most powerful prince and our most redoubted and honored lord, we most humbly commend ourselves to your noble highness. Although we have heretofore written to your highness and most humbly supplicated that this woman called the Maid, being, by the grace of God, in your subjection, should be placed in the hands of the justice of the Church to have proceedings against her duly made concerning the idolatries and other matters touching our holy faith, and to repair the scandals occasioned by her in this kingdom; together with the innumerable damages and inconveniences that have ensued therefrom: nevertheless, we have received no response concerning this, and we have not known that any provision has been made to make a suitable discussion of the deeds of this woman; but we greatly fear that by the falsehood and seduction of the enemy of hell, and by the malice and subtlety of evil persons, your enemies and adversaries, who, as it is said, apply all their care to wanting to deliver this woman by exquisite means, she may be removed from your subjection in some manner, which God forbid; for in truth, in the judgment of all good Catholics knowledgeable in this, so great an injury to the holy faith, so enormous a peril, inconvenience, and damage for the entire public good of this kingdom have not occurred within the memory of man, as would be, if she were to depart by such damned ways, without suitable reparation; but this would in truth be greatly to the prejudice of your honor and of the most Christian name of the house of France, of which you and your most noble progenitors have been and are continually loyal protectors and most noble principal members. For these reasons, our most redoubted and honored lord, we most humbly supplicate you again that, in favor of the faith of our Savior, for the preservation of his holy Church and the protection of divine honor, and also for the great utility of this most Christian kingdom, it may please your highness to place this woman in the hands of the inquisitor of the faith, and to send her safely hither, as we have heretofore supplicated, or to deliver or cause to be delivered this woman to the reverend father in God, my lord the Bishop of Beauvais, in whose spiritual jurisdiction she was apprehended, to conduct proceedings against her in the faith, as shall be fitting by reason, to the glory of God, to the exaltation of our said holy faith, and to the profit of good and loyal Catholics, and of the entire public good of this kingdom, and also to the honor and praise of your said highness, whom our Savior may maintain in good prosperity and finally give his glory. Written

(1) This first letter, which the University recalls to the Duke of Burgundy, is not recorded in the engrossments of the trial.

Also follows the tenor of the copy of the letters of the said venerable University of Paris, transmitted to the noble and powerful man, Lord John of Luxembourg, knight.

Most noble, honored, and powerful lord, we most affectionately commend ourselves to your high nobility. Your noble prudence well knows and recognizes that all good Catholic knights ought to employ their strength and power first in the service of God; and thereafter for the profit of the public good. In particular, the first oath of the order of knighthood is to guard and defend the honor of God, the Catholic faith, and his holy Church. You have well remembered this sacrament, when you employed your noble power and personal presence to apprehend this woman who calls herself the Maid; by means of whom the honor of God has been immeasurably offended, the faith excessively wounded, and the Church too greatly dishonored; for by her occasion, idolatries, errors, evil doctrines, and other inestimable evils and inconveniences have ensued in this kingdom. And in truth, all loyal Christians ought to thank you greatly for having rendered so great a service to our holy faith and to this entire kingdom; and as for us, we thank God with all our hearts and your noble prowess, as much as we can. But it would be little to have made such a capture, if what is fitting did not follow to satisfy the offense perpetrated by this woman against our sweet Creator, and his faith, and his holy Church, with her other innumerable misdeeds, as it is said. And it would be a greater inconvenience than ever before, and a greater error would remain among the people than before, and so strongly intolerable an offense against divine majesty, if this matter were to remain at this point, or if it should happen that this woman were delivered or lost, as it is said some of the adversaries wish to strive to do and apply all their efforts to this by all exquisite means, and what is worse, by money or falsehood. But we hope that God will not permit so great an evil to come upon his people, and that also your good and noble prudence will not suffer it, but will know well how to provide for it suitably; for if such a deliverance of her were made, without suitable reparation, it would be an irreparable dishonor to your great nobility and to all those who would have intervened in this; but to the end that such a scandal may cease as soon as possible, as is necessary. And because in this matter delay is very perilous and very prejudicial to this kingdom, we most humbly and with cordial affection supplicate your powerful and honored nobility, that, in favor of divine honor, for the preservation of the holy Catholic faith and for the good and exaltation of this entire kingdom, you would be pleased to place this woman in justice and send her hither to the inquisitor of the faith, who has requested and urgently requests her to make a discussion of her great charges, so that God may be content with it and the people duly edified in good and holy doctrine; or you would be pleased to cause her to be rendered and delivered to the reverend father in God, and our most honored lord the Bishop of Beauvais, who has likewise requested her, in whose jurisdiction she was apprehended, as it is said. Which prelate and inquisitor are her judges in the matter of faith; and every Christian, of whatever state he may be, is bound to obey them, in this present case, under the great penalties of law. In doing this you will acquire the grace and love of the high Divinity; you will be a means of the exaltation of the holy faith, and also you will increase the glory of your most high and noble name, and especially of the most high and most powerful prince, our most redoubted lord and yours, my lord of Burgundy. And everyone will be bound to pray to God for the prosperity of your most noble person; whom God our Savior may by his grace guide and keep in all his affairs, and finally reward with joy without end. Written… (in Paris the fourteenth day of July one thousand four hundred thirty.)

(1) This date is supplied by the Orléans manuscript published by M. Buchon. It does not appear in the engrossments of the trial.

Also follows the tenor of the letters of the Vicar General of the Inquisitor, transmitted to the said Lord Duke of Burgundy.

To the most high and most powerful prince Philip, Duke of Burgundy, Count of Flanders, Artois, Burgundy, and Namur, and to all others whom it may concern, Brother Martin, Master in Theology, and General Vicar of the Inquisitor of the Faith in the Kingdom of France, greetings in Jesus Christ our true Savior. As all loyal Christian princes and all other true Catholics are bound to extirpate all errors coming against the faith, and the scandals that follow among the simple Christian people; and at present there is a voice and common renown that, by a certain woman named Joan, whom the adversaries of this kingdom call the Maid, several and diverse errors have been and, on her occasion, in several cities, good towns, and other places of this kingdom, sown, dogmatized, published, and caused to be published and dogmatized, and still are at present, from which several great injuries and scandals against divine honor and our holy faith have ensued and are ensuing, to the perdition of the souls of several simple Christians; which things cannot, nor ought to be dissimulated, nor passed over without good and suitable reparation; and it is so that, by the grace of God, the said Joan is at present in your power and subjection, or that of your noble and loyal vassals: For these reasons, we supplicate with good affection to you, most powerful prince, and pray your said noble vassals that the said Joan be sent to us safely hither and briefly by you or them, and we have hope that you will do so as true protectors of the faith and defenders of the honor of God, and to the end that no impediment or delay be made concerning this (which God forbid). We, using the rights of our office by the authority committed to us by the Holy See of Rome, urgently request and enjoin, in favor of the Catholic faith, and under the penalties of law, the aforesaid, and all other Catholic persons of whatever state, condition, preeminence, or authority they may be, that as soon as safely and conveniently possible, they and each of them send and bring the said Joan, vehemently suspected of several crimes savoring of heresy, as a prisoner before us, to stand trial before us against the procurator of the holy Inquisition; to answer and proceed as reason shall require with the good counsel, favor, and aid of the good doctors and masters of the University of Paris, and other notable counselors being here. Given in Paris under our seal of the office of the holy Inquisition, in the year one thousand four hundred thirty, the twenty-sixth day of May. Thus signed: LE FOURBEUR. HÉBERT.

Also follows the tenor of the summons made by us, the aforesaid bishop, to the said lords, the Duke of Burgundy and John of Luxembourg.

This is what the Bishop of Beauvais requests of my lord the Duke of Burgundy, and of my lord John of Luxembourg, and of the Bastard of Vendôme, on behalf of the King our Lord, and on his own behalf as Bishop of Beauvais:

That this woman commonly called Joan the Maid, a prisoner, be sent to the King to deliver her to the Church, to conduct proceedings against her, because she is suspected and defamed of having committed several crimes, such as sorceries, idolatries, invocations of enemies, and several other cases touching our faith and against it. And although she ought not to be a prize of war, as it seems, considering what has been said; nevertheless, for the remuneration of those who have taken and detained her, the King wishes liberally to give them up to the sum of six thousand francs, and for the said bastard who took her, to give and assign him a rent to maintain his estate, up to two or three hundred livres.

Item. And the said bishop requests on his own behalf of the aforesaid and of each of them, as this woman was taken in his diocese and under his spiritual jurisdiction, that she be returned to him to conduct proceedings against her as is fitting. To which he is entirely ready to attend with the assistance of the inquisitor of the faith; if need be, with the assistance of doctors in theology and in decree, and other notable persons expert in matters of judgment, as the matter requires, so that it may be done maturely, holily, and duly for the exaltation of the faith and for the instruction of many who have been deceived and abused in this matter on account of this woman.

Item. And finally, if by the manner aforesaid, they or any of them are unwilling or do not wish to be content or obey what is said above; although the capture of this woman is not comparable to the capture of a King, princes, and other people of great estate (whom, however, if they or any of such estate, whether King, Dauphin, or other princes, were taken, the King could have them, if he wished, by giving to the captor ten thousand francs, according to the law, usage, and custom of France), the said bishop summons and requests the aforesaid in the name as above, that the said Maid be delivered to him by giving security for the said sum of ten thousand francs, for all things whatsoever. And the said bishop on his own behalf, according to the form and penalties of law, requests her to be given and delivered to him as above.

(1) Also written Vendonne, Wendonne in contemporary documents, and Vendomme, and today Wandonne, a town and castle in Artois in the department of Pas-de-Calais. Every historian, even M. de l’Averdy, has fallen into a strange confusion by taking this man for a descendant of the house of Vendôme. He was of anything but royal blood. His name was Lionel, and he served as a man-at-arms in Jean de Luxembourg’s company. One of his archers had laid hands on the Maid as she left Compiègne; he was therefore entitled to part of the ransom. Jean de Luxembourg later made him captain of Nesle and Beaulieu in Vermandois, offices of which he was deprived at his patron’s death. (Monstrelet, book II, chs. 86 and 252.)

[Also follows the instrument of summons made for the delivery of the Maid.]

In the year of the Lord one thousand four hundred thirty, on the twelfth day of the month of July, in the eighth indiction, in the thirteenth year of the pontificate of our most holy lord Pope Martin V, in the bastille of the most illustrious prince, the Lord Duke of Burgundy, in his battle line stationed before Compiègne: in the presence of the noble men, Lords Nicholas de Mailly, bailiff of Vermandois, and John de Pressy, knights, with many other nobles in a copious multitude of witnesses, etc., there was presented by the reverend father in Christ, Lord Peter, by the grace of God Bishop and Count of Beauvais, to the aforesaid most illustrious prince, the Lord Duke of Burgundy, a certain paper schedule, containing word for word the five articles written above: which schedule the said Lord Duke actually delivered to the noble man Nicholas Raulin, knight, his chancellor, present there, and ordered the same to be delivered by the same chancellor to the noble and powerful man, Lord John of Luxembourg, knight, Lord of Beaurevoir; as the same chancellor actually expedited and delivered the same schedule, by the aforesaid mandate, to the said Lord John of Luxembourg, who arrived there; who, as it seemed to me, read through the same schedule. Thus signed: Done above, in my presence, Triquellot, public notary by apostolic authority.

(1) Colart de Mailly belonged to the Mailly de l’Orsignol branch. The Duke of Burgundy made him bailiff of Vermandois on February 25, 1425. He joined Charles VII’s party at the end of 1430.

(1) Pressy in Artois. This lord is mentioned in the evidence as having held several conversations with the Maid during her stay at Arras in November 1430.

(2) Nicolas Raulin or Rolin, Chancellor of Burgundy and lord of Aimeries, died on February 10, 1463.

Also follows the tenor of the letters of the said venerable University of Paris, transmitted to us, the bishop.

To the Reverend Father in Christ and Lord, Lord Bishop and Count of Beauvais. We wonder, reverend father and lord, especially that the expedition of that woman, whom the common people call the Maid, to the injury of the faith and ecclesiastical jurisdiction, is protracted with such expectation; especially since she is said to be already in the hands of our lord the King. For Christian princes have been accustomed to prosecute ecclesiastical matters and the orthodox faith with such favors that, if anyone’s temerity happened to oppose the dogmas of the same Catholic faith, they would immediately remit her to ecclesiastical judges to be corrected and punished. And, if perhaps your paternity had shown greater diligence in the prosecution of this matter, now the cause of the aforesaid woman would be conducted in ecclesiastical judgment. It is not a small matter for your interest, while you hold a celebrated prelacy in the holy Church of God, that scandals perpetrated against the Christian religion be removed from the midst; especially where their adjudication happens to fall within the lot of your jurisdiction. Therefore, lest, in the aforesaid matter, the authority of the Church suffer a graver injury by longer delay, may the zeal of your paternity deign to labor with utmost diligence, so that the often-mentioned woman may be quickly presented to your dominion and that of the Inquisitor of heretical depravity. Which if it be done, you would wish to give effort that she be brought maturely to this city of Paris, where there is a copious number of wise and learned men, so that her cause may be more diligently examined and more certainly judged; for the sound edification of the Christian people and the honor of God; who may deign to direct your paternity, reverend father, in all things with special help. Written in Paris, in our general congregation, solemnly celebrated at Saint-Mathurin, on the twenty-first day of November, in the year of the Lord one thousand four hundred thirty. Your, Rector and University of Paris. Thus signed: Hébert, j;

Also follows the tenor of the letters of the said venerable University of Paris, transmitted to our lord the King of France and England.

To the most excellent prince, the King of France and England, our most redoubted and sovereign lord and father. Most excellent prince, our most redoubted and sovereign lord and father, we have newly understood that this woman called the Maid, is now rendered into your power, for which we are very joyful, trusting that by your good ordinance, this woman will be brought to justice to repair the great misdeeds and scandals notoriously occurred in this kingdom on her occasion, to the great prejudice of divine honor, of our holy faith and of all your good people. And because it belongs to us singularly, according to our profession, to extirpate such manifest iniquities, especially when our Catholic faith is touched in this, we cannot dissimulate in the matter of this woman the long delay of justice which ought to displease every good Christian, and especially your royal majesty more than anyone else, for the great obligation you owe to God, recognizing the high goods, honors and dignities he has granted to your excellence. And although we have written several times concerning this and still do at present, our most redoubted and sovereign lord and father, always proposing a most humble and loyal recommendation so that we may not be noted for any negligence in so favorable and necessary a matter: We most humbly supplicate, and in the honor of our savior Jesus Christ, most earnestly implore your high excellence, that you would be pleased to order this woman to be briefly placed in the hands of the justice of the Church, that is to say, of the reverend father in God our honored lord the bishop and count of Beauvais, and also the inquisitor appointed in France, to whom the knowledge of her misdeeds specially belongs in what touches our said faith, so that by way of reason a suitable discussion may be made concerning her charges, and such reparation as shall be fitting in the case, preserving the holy truth of our faith, and removing all false error and scandalous opinion from the hearts of your good, loyal and Christian subjects. And it seems to us very fitting, if it were the pleasure of your highness, that the said woman be brought to this city to conduct proceedings against her notably and safely; for by the masters, doctors and other notable persons being here in great number, the discussion of her would be of greater reputation than in another place; and it is also quite fitting that reparation for the said scandals be made in this place, where her deeds have been excessively divulged and notorious. And in doing this your royal majesty will keep his great loyalty towards the sovereign and divine majesty; whom may grant to your excellence, prosperity continually, happiness without end. Written in Paris, in our general congregation solemnly celebrated at Saint-Mathurin, the twenty-first day of November in the year one thousand four hundred thirty. Your most humble and devoted daughter the University of Paris. Thus signed: Hébert.

Also follows the tenor of the royal letters, concerning the rendition of the said woman to us, the aforesaid Bishop of Beauvais.

Henry, by the grace of God King of France and England, to all those who shall see these present letters, greetings. It is quite notorious and common how, for some time now, a woman who calls herself Joan the Maid, abandoning the habit and attire of the female sex, has, against divine law, as a thing abominable to God, reproved and forbidden by all law, clothed, dressed, and armed herself in the state and habit of a man; has committed and exercised cruel acts of homicide, and, as it is said, has given the simple people to understand, to seduce and abuse them, that she was sent by God, and had knowledge of his divine secrets; together with several other very perilous dogmatizations, and very prejudicial and scandalous to our holy Catholic faith. In pursuing these abuses and exercising hostility against us and our people, she was taken armed before Compiègne, by some of our loyal subjects, and since then brought prisoner before us. And because she has been reputed suspected, noted, and defamed by many for superstitions, false dogmatizations, and other crimes of divine lèse-majesté, as it is said, we have been most urgently requested by the reverend father in God, our beloved and faithful counselor the Bishop of Beauvais, ecclesiastical and ordinary judge of the said Joan, because she was taken and apprehended within the terms and limits of his diocese; and likewise exhorted on behalf of our very dear and very beloved daughter the University of Paris, that we would be pleased to cause the said Joan to be rendered, given, and delivered to the said reverend father in God, to interrogate and examine her on the said cases, and to proceed against her according to the ordinances and dispositions of divine and canonical laws; calling those who are to be called. Therefore, it is that we, who for reverence and honor of the name of God, defense and exaltation of his said holy Church and Catholic faith, wish devoutly to obey as true and humble sons of holy Church, the requests and instances of the said reverend father in God, and the exhortations of the doctors and masters of our said daughter the University of Paris: order and consent that as often as it shall seem good to the said reverend father in God, the said Joan be given and delivered to him really and in fact by our people and officers, who have her in their custody, to interrogate and examine her and conduct proceedings against her, according to God, reason, and divine laws and holy canons, by the said reverend father in God. So we give in mandate to our said people and officers, who have her in custody, that they give and deliver really and in fact, without any refusal or contradiction, the said Joan to the said reverend father in God, as often as they shall be requested by him; we further command all our justices, officers, and subjects, both French and English, that they give no impediment or disturbance, in fact or otherwise, to the said reverend father in God and to all others who are and shall be appointed to assist, attend to, and hear the said proceedings; but, if requested by the said reverend father in God, they shall give them guard, aid, and defense, protection and comfort, under pain of grave punishment. Nevertheless, it is our intention to have and retake the said Joan before us, if it should happen that she were not convicted or accused of the aforesaid cases, or of any of them, or of others touching or concerning our said faith. In witness whereof, we have caused our ordinary seal to be affixed to these presents, in the absence of the great seal. Given at Rouen, the third day of January, in the year of grace one thousand four hundred thirty, and of our reign the ninth. Thus signed: By the King. By the report of his Great Council, J. de Rivel.

Also follows the tenor of the letters of territory, granted to us, the bishop, by the venerable Chapter of the church of Rouen, the archiepiscopal see being vacant.

To all who shall inspect these present letters, the Chapter of the church of Rouen, the archiepiscopal see being vacant, holding the administration of all spiritual jurisdiction, the see itself being vacant, greetings in the Lord. Whereas on the part of the reverend father in Christ and lord, Lord Pierre, by divine mercy Bishop of Beauvais, it has been shown to us that by his ordinary authority and otherwise, as is lawful and pertains to him by right, against a certain woman, commonly called Joan the Maid, conducting herself inordinately, beyond and contrary to the female state and sex, having abandoned all modesty, and behaving shamelessly; nay, as it is reported, disseminating, uttering, and doing many things beyond, besides, and contrary to the Catholic faith and to the denigration of some articles of the orthodox faith; and concerning these things, being ill-disposed, suspected, and defamed, he had proposed and wished to inquire and proceed in formal proceedings against her, then existing in his diocese and committing the aforesaid; it happened, as it pleased God, that she was captured, detained, and arrested in his said diocese and within the limits of his spiritual jurisdiction; and finally transferred to other places. Which being brought to the knowledge of the reverend father himself, both in person and otherwise, he requested and admonished the meritorious prince, the Lord Duke of Burgundy, and the noble man, Lord John of Luxembourg, knight, and the other detainer of the same woman, delivering to the same reverend father, as her ordinary judge, the woman herself, as aforesaid, suspected of heresy and offending, captured, detained, and arrested in his said spiritual jurisdiction, so that he might inquire and proceed against her and concerning some things pertaining to the said Catholic faith, perpetrated by her, as justice and reason would persuade. Which lords and other detainers of the said woman, also requested for the same purpose on behalf of the most Christian prince and our lord Henry, by the grace of God King of France and England, and also of the venerable University of Paris, acquiescing to such requests, admonitions, and summonses, as faithful Catholics and in favor of the faith, delivered and freed the same Joan to our said lord the King, or his commissioners in this matter, afterwards brought to the city of Rouen, and committed to safe custody, by the ordinance and consent of the same our lord the King, delivered, expedited, and freed to the aforesaid reverend father at present. In which city of Rouen, many things being considered and attended to, and especially the current times to be attended to and considered, he proposed to inquire into the aforesaid according to theological and canonical sanctions, and to make or cause to be made due information or informations concerning these things; to interrogate the said suspected woman, and, if necessary, to commit her to prison, and to do other things which touch or may touch the business of such inquiry, with its dependencies and annexes: not intending, however, to put his sickle into our harvest, without our consent, requesting us for the aid of law, that we would be willing to grant him territory for doing these and other matters concerning this. Hence it is that, favorably assenting to the request of the same reverend father, as consonant with law, in favor of the Catholic faith, we have granted, given, and assigned, and by these presents grant, give, and assign to the same reverend father, both in this city of Rouen and elsewhere wherever it shall seem expedient to him, within the limits of the diocese of Rouen, territory for doing, knowing, deciding, and terminating with due end all and singular the aforesaid and things concerning them; admonishing all and singular our subjects, existing in the said city and diocese of Rouen, also of both sexes and of whatever condition they may be, and enjoining each of them, by virtue of holy obedience, that, for the purpose of bearing testimony, having consultation, or otherwise in any way, they obey, comply with, and attend to the said reverend father in this matter and its dependencies, and exhibit aid and favor; granting and consenting that such business of inquiry may freely and absolutely, entirely, definitively, and with effect, as if it were in his own diocese of Beauvais, according to and in accordance with the order of law, be able and validly to proceed and finally conclude, by himself or by commissioners and deputies, or to be committed or deputed by him, or with the Inquisitor of heretical depravity or his commissioner or to be committed, jointly or separately; giving and granting to him authority and faculty, if and in as much as is necessary, and as best we can with God, saving always, however, the right of the archiepiscopal dignity of the diocese of Rouen in other matters. Given under the great seal of the court of Rouen, together with the signets which we use at present. In the year of the Lord one thousand four hundred thirty, the twenty-eighth day of December. Thus signed: R. GUEROUDI.

(1) Read without or with, etc.

Also follows the tenor of the letters of the promoter.

To all who shall inspect these present letters, Pierre, by divine mercy Bishop of Beauvais, greetings in the Lord. Whereas a certain woman commonly called Joan the Maid, captured and apprehended within the bounds and limits of our diocese of Beauvais since a year ago, has been rendered and restored to us, the Ordinary, on behalf of the most illustrious prince our lord the King, as publicly and notoriously defamed, scandalized, and suspected of several sorceries, incantations, invocations and allocutions of demons or evil spirits, and many other matters concerning our faith, to the end that we might make proceedings against her in due form of law in the matter of faith itself; and we, desiring to proceed maturely and according to the form of law in the matter of faith itself, by the deliberation and counsel of many, both in divine and canon and civil law, summoned before us for this purpose in this city of Rouen (the territory of the spiritual jurisdiction of Rouen having been previously accommodated to us for treating and deciding this matter), found it necessary and convenient to have a general promoter of our office in such a cause or matter, counselors and notaries or scribes, and also an executor of the mandates and convocations to be made in the matter itself. Therefore, we make known that we, wishing to follow such deliberation and counsel and the terms of law, and having full confidence in the Lord and being duly informed of the fidelity, probity, industry, sufficiency, and suitability of the person of the venerable man, Lord John de Estivet, priest, canon of the churches of Bayeux and Beauvais, have made, constituted, created, named, ordained, and deputed him; and by the tenor of these presents, we constitute, create, name, ordain, and depute him as general and special promoter or procurator of our office, for the purpose of conducting such a cause or matter; giving to the same promoter and procurator general, by the tenor of these presents, license, faculty, and authority to stand and appear in court and out of court, to make himself a party against the said Joan, to give, deliver, administer, produce, and exhibit articles, interrogatories, witnesses, letters, instruments, and other kinds of proofs, and to accuse and denounce the said Joan, to ask, cause, and require her to be examined and interrogated, to conclude in the cause, and to exercise what is known to pertain to the office of promoter or procurator by law or custom. Wherefore, we command all and singular whom it concerns, that they obey, comply with, and attend to the said Lord John in exercising such office, and that they give him aid, counsel, and assistance. In witness whereof, we have caused our seal to be affixed to these letters. Given and done in the dwelling house of Master John Ruhe, canon of Rouen. In the year of the Lord one thousand four hundred thirty, the ninth day of January. Thus signed: E. DE ROSIÈRES.

Also follows the tenor of the letters of the notaries.

To all who shall inspect these present letters, Pierre, by divine mercy Bishop of Beauvais, etc.. Therefore, we make known that we, wishing to follow such deliberation and counsel and the terms of law, and having full confidence in the Lord and being duly informed of the fidelity, probity, industry, sufficiency, and suitability of the persons of the discreet men, Lords William Colles, also known as Boisguillaume, and William Manchon, priests of the diocese of Rouen, public notaries sworn by apostolic and imperial authorities, and of the archiepiscopal court of Rouen; with the intervention also, as was then necessary, of the consent and authority of the venerable vicars of the archbishopric of Rouen, the see being vacant: we have retained, elected, and named, and by these presents retain, elect, and name them and each of them as notaries and scribes in such matter and cause; giving also to them and to each of them, license, faculty, and authority to approach the presence of the said Joan and other places, where and when and as often as shall be necessary; to interrogate her, or to hear her interrogated, to swear, examine, and reduce to writing the statements and confessions of the said Joan and the said witnesses, as well as the opinions of the doctors and masters, to report them to us orally or in writing, and to put into writing all and singular acts done and to be done in this matter, and to draw up the entire proceedings in due form and reduce it to writing, and to do other things, as pertains to the office of notaries by law, wherever and whenever it shall be opportune. In witness whereof, etc..

(1) The recitals are the same as in the preceding instrument.

(1) The remainder is as in the preceding instrument.

Also follows the tenor of the letters of the counselor.

To all who shall inspect these present letters, Pierre, by divine mercy Bishop of Beauvais, etc. Therefore, we make known that we, wishing to follow such deliberation and counsel and the terms of law, and having full confidence in the Lord and being duly informed of the fidelity, probity, industry, sufficiency, and suitability of the person of the venerable and circumspect man, Master Jean de La Fontaine, master of arts, licentiate in decrees, have made, ordained, committed, deputed, and retained him as our commissioner, counselor, and examiner of witnesses in such a deed and matter, to be produced on behalf of our promoter; giving and granting to the same Master John license, faculty, and authority to receive, swear, examine, absolve for caution, and reduce to writing or cause to be reduced to writing the statements and depositions of the said witnesses; and to do all and singular other things which a duly constituted counselor, commissioner, and examiner can and ought to do; and which we would do or could do concerning these matters, if we were present and personally involved. In witness whereof, etc..

Also follows the tenor of the letters of the executor of mandates.

To all who shall inspect these present letters, Peter, etc. Therefore, we make known that we, wishing to follow such deliberation and counsel and the terms of law, and having full confidence in the Lord and being duly informed of the sufficiency, fidelity, and prompt diligence of the discreet man Lord John Massieu, priest, dean of Christianity of Rouen, have made, constituted, retained, and ordained him as executor of the mandates and convocations to be made by us in the matter itself; we have granted him license concerning this, and by these presents grant it. In witness whereof, etc..

(1) See above, p. 21.

January 13. Information made concerning the Maid is read. #

Also on the following Saturday, namely the 13th of January, we, the aforesaid bishop, caused the lords and masters to be convened in our dwelling house in Rouen: Giles, abbot of Fécamp, doctor in theology; Nicholas de Venderes, licentiate in canon law; — William Haiton; Nicholas Coppequesne, bachelors in theology; — Jean de La Fontaine, licentiate in canon law; and Nicholas Loiselleur, canon of the church of Rouen. Before whom we explained what had been done in the previous session, asking their counsel concerning what remained to be done thereafter in the matter initiated by us. Moreover, in their hearing, we caused to be read the informations made in the native country of the said woman, and elsewhere, in several and diverse places, together with certain memorials, drawn up both concerning the contents of the said informations and concerning other things which public rumor reported. And all things seen and heard, it was deliberated by the said assistants that certain articles should be drawn up concerning these things in due form, so that the matter might be seen in order and more distinctly, and thereafter it might be more certainly deliberated whether there was sufficient matter for which someone ought to be justly cited and summoned in a cause of faith. And so, by the counsel of the aforesaid assistants, we concluded that we should proceed to compose these articles; for the composition of which we deputed certain notable men, excellently learned in divine and human law, with the aforesaid notaries. Who, diligently obeying our ordinance, proceeded to compose the said articles on the immediately following days, namely Sunday, Monday, and Tuesday.

(1) See above, p. 24.

(2) William Haiton (also Hecton or Heiton), an English cleric, bachelor of theology, and secretary of the commands of the King of England, was removed from that office on March 1, 1432. (Rymer, vol. X, p. 502.)

(3) These informations are not in the trial record. The interrogatories of the rehabilitation trial show that they were not communicated to the assessors who later joined the tribunal.

January 23. Conclusion concerning preparatory information. #

Also on Tuesday, the 23rd of the said month of January, the aforesaid lords and masters appeared in our said dwelling house, namely: Lord Giles, abbot of Fécamp, Nicholas de Venderes, William Haiton, Nicholas Coppequesne, Jean de La Fontaine, and Nicholas Loiselleur. Before whom we caused to be read the articles, drawn up by our ordinance, as is stated above, requesting from them what their most prudent counsels would dictate concerning these articles and also concerning further actions. And they indeed said that the often-mentioned articles were drawn up and composed in good and competent form, and that interrogatories corresponding to the aforesaid articles ought to be made; and they further decreed that we, the aforesaid bishop, could and ought to proceed to make preparatory information concerning the deeds and words of the aforesaid imprisoned woman. We also, acquiescing to their counsel, ordered and concluded that this preparatory information should be made. And since we were occupied with other matters, we deputed the venerable and discreet man Master Jean de La Fontaine, licentiate in canon law, named above, as commissioner for making such information.

February 13. Oaths of the officials appointed in the cause. #

Also on Tuesday, the 13th of February, in the aforesaid year, the aforesaid lords and masters appearing in our said dwelling house in the morning: Giles, abbot of Fécamp, John Beaupère, James de Touraine, Nicholas Midi, Peter Morice, Gerard Feuillet, doctors; — Nicholas de Venderes and Jean de La Fontaine, licentiates in canon law; — William Heton, Nicholas Coppequesne, and Thomas de Courcelles, bachelors in theology; and Nicholas Loiselleur, canon of the church of Rouen; we caused the officials appointed and previously ordained by us in the present cause to be summoned, namely: Lord John de Estivet, promoter; Master Jean de La Fontaine, commissioner; William Boisguillaume and William Manchon, notaries; and Lord John Massieu, executor of the citations and convocations to be made by us. All and singular of whom we requested to take the due oaths for faithfully exercising their offices. And they, obeying our request, swore in our hands to faithfully manage and exercise the said offices.

(1) Jean Beaupère (also Pulchripairis), of Nevers, doctor and professor of theology, master of arts, canon of Paris and Besançon, and one of the foremost members of the University of Paris. From 1410 onward he took part in all the major affairs with which that body had to deal. He was rector in 1413, later performed the duties of chancellor of the Church during Gerson’s absence, and attended the Council of Basel as a deputy of the Norman nation. (Du Boulay, Hist. Univ. Paris., passim.) He is found again as a canon of Rouen in 1449 and testifying in a manner unfavourable to the Maid in the inquiry which preceded the request for revision.

(2) Jacques de Touraine, elsewhere called Texier or Textoris, doctor of theology of the University of Paris. He was dead by the time of the revision.

(3) Nicolas Midi, doctor of theology of the University of Paris, was one of the assessors most hostile to the Maid and the man who preached to her on the day of her execution. He is suspected of having reduced the trial to the twelve assertions used to bring about the accused woman’s ruin. (See below, the session of April 6.) A witness at the revision said that he died of leprosy shortly after the judgment; nevertheless, the history of the University of Paris records that in 1438, at Charles VII’s entry into Paris, Master Nicolas Midi was commissioned by the assembled faculties to deliver an address to the King. (Du Boulay, vol. V, p. 442.)

(1) Pierre Maurice, canon of Rouen, rector of the University of Paris in 1428, and ambassador of the King of England to the Council of Basel in 1434. (Rymer, vol. X, p. 596.) He was already dead by 1438, as appears from this clause in the will of Louis of Luxembourg, Archbishop of Rouen: I leave to the church of Rouen a breviary in two large volumes which I bought from the late Master Pierre Maurice, on condition that my successors as archbishops, whenever they are in Rouen, shall have and use them to say their office, and shall not be able to carry them outside. (Gallia christiana, vol. XI, Instr., col. 56.)

(2) Gérard Feuillet, doctor of theology of the University of Paris.

(3) Thomas de Courcelles, a native of Picardy, was a theologian of great distinction who later became one of the leading lights of the Gallican Church and the most renowned professor of the University of Paris. At the time of the trial he was thirty years old and already an emeritus rector and a canon of Amiens, Laon, and Thérouanne. His finest role was not the one he played in Joan of Arc’s case. He shared all the prejudices of the Bishop of Beauvais. His depositions at the revision show how embarrassed he was in 1456 by the conduct he had followed in 1431. Despite this fault of his youth, he won Charles VII’s favour through the zeal with which he defended the Pragmatic Sanction at the Council of Basel. For two successive years he was employed in the negotiations which ended the schism, and he contributed significantly to the pacification of 1449. He was an extremely modest and timid man, as appears from the portrait Aeneas Sylvius drew of him in his Commentaries on the Council of Basel: Thomas de Courcelles, distinguished among the doctors of sacred letters, than whom no one drafted more of the holy Council’s decrees; a man venerable and lovable for his learning, but with a certain modest reserve, always looking toward the ground and seeming almost to hide. He delivered the funeral oration of Charles VII. He died in 1469 as dean of the chapter of Notre-Dame in Paris. See Gallia christiana, vol. VII, col. 214; Du Boulay, Hist. Univers. Paris., vol. V, p. 918; Jean Chartier, Chron. de Charles VII, under the years 1447, 1448, 1449, and 1461.

February 14, 15, 16. Preparatory information is made. #

Also on the immediately following Wednesday, Thursday, Friday, and Saturday, the aforesaid de Fonte, commissioner, taking with him the two aforementioned notaries, proceeded to the preparatory information, which we had previously ordered to be made.

February 19. It was concluded that the Inquisitor should be summoned. #

Also on Monday after Brandons, the 19th of February, in the year of the Lord one thousand four hundred thirty: the lords and masters appearing around the eighth hour in the morning, in our said dwelling house, Giles, abbot of Fécamp, John Beaupère, James de Touraine, Nicholas Midi, Peter Morice, Gerard Feuillet, doctors of sacred theology; — Nicholas de Venderes, Jean de La Fontaine, licentiates in canon law; — William Haiton, Nicholas Coppequesne, Thomas de Courcelles, bachelors in theology, and Nicholas Loiselleur, canon of the church of Rouen: We, the aforesaid bishop, explained before them that, after certain articles concerning what was reported about the deeds and words of the aforesaid woman, handed over and transferred to us, as aforesaid, by our lord the King, we had ordered preparatory information, so that it might be seen whether there was sufficient reason to cite and summon the aforesaid woman in a cause of faith. And in their presence, we caused the aforesaid articles and the depositions of the witnesses contained in the aforesaid information to be read. Which lords and masters, having heard and fully considered the aforesaid, had a long and mature deliberation concerning these things, and finally we, having received their counsels and deliberations, decreed that we had sufficient matter, from the informations and other things, for which the aforesaid woman ought to be cited and summoned in a cause of faith; and we decreed that she should be cited and summoned in the matter of faith, to answer certain interrogatories to be proposed to her. Furthermore, in order that the matter itself might be more conveniently and salutarily conducted, out of reverence for the Holy Apostolic See, which specially deputed the lords inquisitors of heretical depravity for the correction of errors emerging against the orthodox faith: by the counsel of the same expert men, we concluded that the lord Inquisitor of heretical depravity in the kingdom of France should be summoned and requested in the matter of faith, so that, if it pleased his discretion or he believed it to be in his interest, he would join us in the proceedings. And since the aforesaid lord Inquisitor was then absent from this city of Rouen, we ordered that his vicar, existing in Rouen, should be summoned and, as aforesaid, called.

(1) Brandons: the Sunday following Ash Wednesday.

The same day, after noon. Requests made to the vicar of the Lord Inquisitor. #

Also on the same Monday, around the fourth hour after noon, at our request, the venerable and discreet man Brother Jean Le Maistre, of the Order of Preachers, vicar of the Lord Inquisitor in the kingdom of France, for the city and diocese of Rouen, appointed by him, appeared in our said dwelling house, the aforesaid bishop. Which vicar we summoned and requested to join us and proceed jointly in the matter declared above; offering to communicate to him all and singular things which had been done by us concerning these matters or would be done in the future. To these things, however, the aforesaid vicar responded that he was ready to show us the commission or vicariate delivered to him by the Lord Inquisitor; the tenor of which being seen, he would willingly do in the matter what he ought, for the office of the holy Inquisition; but because he was committed singularly for the diocese and city of Rouen, and we, although territory had been accommodated to us in this city, had nevertheless undertaken to conduct the present proceedings by reason of our jurisdiction of Beauvais, the aforesaid vicar doubted whether his aforesaid commission extended to the conduct of the same proceedings. To whom we responded that he should return to us tomorrow, and in the meantime we would have counsel concerning this.

February 20. The vicar of the Lord Inquisitor declares himself unfit for the cause. #

Also on the following Tuesday, namely the 20th of February; the aforesaid, Brother Jean Le Maistre, vicar of the Lord Inquisitor; Masters John Beaupère, James de Touraine, Nicholas Midi, Nicholas de Venderes, Peter Morice, Gerard Feuillet, Thomas de Courcelles, Nicholas Loiselleur, and Brother Martin Ladvenu, of the Order of Friars Preachers, appearing in our said dwelling house, the aforesaid bishop; before them we reported that we had seen the commission or vicariate delivered to the aforesaid Brother Jean Le Maistre by the Lord Inquisitor, and by the counsel of the experts to whom we had shown the vicariate, we had understood that the aforesaid vicar, by virtue of that commission, could join us and, in this city to which and to the entire diocese of Rouen his commission extended, jointly conduct the present proceedings with us. And nevertheless, for greater security of the aforesaid proceedings, we decided to summon and request the Lord Inquisitor in person by our open letters, to come personally to this city of Rouen for the purpose of conducting these proceedings, or to commit a vicar who would have fuller and more special power, as is more clearly evident from the tenor of the letters subscribed below.

(1) Brother Martin Ladvenu, a Dominican and bachelor of theology. He was Joan’s confessor in her final moments; he administered the sacraments to her and accompanied her to the stake. He testified in the trial of revision.

These things thus explained by us, the aforesaid bishop, the aforementioned Brother Jean Le Maistre responded that, both for the serenity of his conscience and for the more secure conduct of the proceedings, he would not wish to involve himself in the present matter, unless and in as much as he had power concerning this. Nevertheless, in as much as he could and was permitted, it pleased him that we, the aforesaid bishop, should proceed further in the matter, until he had fuller counsel whether, by virtue of his often-mentioned commission, he should undertake to conduct the proceedings themselves. Whose consent thus obtained, we again offered to communicate to him the proceedings and what had already proceeded, or would be done in the future. And having received the deliberations of the assistants, we decreed that the aforesaid woman should be cited and summoned before us by our citation letters for the next Wednesday, namely the 21st of February; the tenor of which letters is noted below.

First follows the tenor of the letters of vicariate of the said Brother Jean Le Maistre.

Brother Jean Graverent, of the Order of Friars Preachers, professor of sacred theology, Inquisitor of heretical depravity in the kingdom of France, appointed by apostolic authority, to his beloved in Christ Brother Jean Le Maistre, of the same order, greetings in the author and confirmer of faith, our Lord Jesus Christ. Since the disease of heresy creeps like a cancer, and secretly kills the simple, unless it is cut off with the diligent examination of the inquisitorial pruning hook: hence it is that, trusting in your zeal for the faith, discretion, and probity, by the apostolic authority which we exercise in this matter, in the city and diocese of Rouen, we have made, created, and constituted, and by the tenor of these presents make, create, and constitute you our vicar; giving and granting to you in the said city and diocese, full power against all heretics or those suspected of heresy and their believers, supporters, defenders, and receivers, to inquire, cite, convene, excommunicate, capture, detain, correct, and otherwise proceed against them in opportune ways, up to and including the definitive sentence; and also to absolve and enjoin salutary penances; and generally to do and exercise all and singular other things which pertain to the said office of Inquisitor, both by law and by custom and special privilege, which we would do and could do if we were present. In witness of all these things, we have caused our seal, which we use in office, to be affixed to these presents. Given at Rouen, in the year of the Lord one thousand four hundred twenty-four, the twenty-first day of August.

Also follows the tenor of the letters which we, the aforesaid bishop, transmitted to the Lord Inquisitor of heretical depravity.

Pierre, by divine mercy Bishop of Beauvais, to the venerable father Master Jean Graverent, doctor of sacred theology, Inquisitor of heretical depravity, greetings, and sincere love in Christ. Whereas our lord the King, inflamed with zeal for the orthodox faith and Christian religion, had handed over and transferred to us, as ordinary judge, a certain woman named Joan, who is commonly called the Maid, notoriously defamed for various crimes perpetrated against the faith and the Christian religion itself, and suspected of heresy, captured and apprehended in our diocese of Beauvais; and territory had been granted and assigned to us in this city and diocese of Rouen, for the purpose of conducting the proceedings in that matter, by the Chapter of the church of Rouen, the archiepiscopal see being vacant; desiring to drive away all impiety of error from the Lord’s flock, and that the integrity of Catholic truth may remain perpetually unharmed, so that the Christian people, especially in our diocese and other parts of this most Christian kingdom, may be continually edified unto salvation by sound doctrine; we have decided to examine the cause of the aforesaid woman with all diligence and care, and to inquire into her words and deeds concerning the orthodox faith; and having summoned several doctors of both sacred theology and canon law, and other experts, we have begun formal proceedings in this city, with great and mature counsel. But since the matter itself singularly concerns your office of inquisition, whose interest it is to seek out the clear truth in such suspicions of heresies, we request your venerable paternity, we summon and require you in favor of the faith, that, for the further conduct of the same proceedings, you come to this city without delay, to treat the matter itself, as pertains to your office, according to the form of law and apostolic sanctions, so that with a concordant sentence and a consistent procedure, we may jointly attend to the aforesaid matter. But if such occupation should detain you that you could allege a reasonable cause for some delay, at least commit the faculty to Brother Jean Le Maistre, vicar in the city and diocese of Rouen appointed by you, or to another specially committed for this purpose, lest the slow delay of your absence, after due request, be imputed to the prejudice of the faith and the scandal of the Christian people. Whatever you shall decide to do concerning this, you shall take care to signify to us without delay by your open letters. Given at Rouen under our seal, in the year of the Lord one thousand four hundred thirty, the twenty-second day of February. Thus signed: G. BOISGUILLAUME. G. MANCHON.

February 21. First Public Session. #

Likewise on Wednesday, namely the 21st day of the month of February, at about the eighth hour of the morning. We, the aforesaid bishop, went to the royal chapel of the castle of Rouen, to which chapel we had ordered the aforementioned woman to be cited to appear on the day and hour aforesaid; and there we sat as a tribunal, with the reverend fathers, lords, and masters assisting us: Gilles, abbot of the Holy Trinity of Fécamp; Pierre, prior of Longueville-Giffard; Jean de Châtillon [1], Jean Beaupère, Jacques de Touraine, Nicolas Midi, Jean de Nibat, Jacques Guesdon [2], Jean Lefèvre [3], Maurice du Quesnay [4], Guillaume Lebouchier [5], Pierre Houdenc, Pierre Maurice, Richard de Prat, and Gérard Feuillet, doctors of sacred theology; — Nicolas de Jumièges, Guillaume of Sainte-Katharine [6], and Guillaume de Cormeilles [7], abbots; Jean Garin [8], canon; Raoul Roussel, doctor of both laws;

• [1] Jean Hulot de Châtillon, doctor of theology, canon and archdeacon of Évreux.
• [2] Jacques Guesdon, of a noble family of Rouen, doctor of theology, of the Order of Friars Minor.
• [3] Jean Lefèvre of the convent of the Augustinians of Rouen, doctor and professor of theology. He later became bishop in partibus of Demetrias, and was charged with conducting the formal procedures at the end of the inquiry in the trial of rehabilitation.
• [4] Maurice du Quesnay, doctor and professor of theology.
• [5] Guillaume Lebouchier, doctor and professor of theology.
• [6] Guillaume de Conti, of a noble family of Picardy, abbot of the Trinity of the mount of Sainte-Catherine near Rouen. He was still living in 1449. (Gallia christiana, t. XI, col. 129.)
• [7] Guillaume Bonnel, doctor of civil and canon law, abbot of Cormeilles, in the diocese of Lisieux from the year 1408, died in 1437. (Gallia christiana, ibid., col. 848.)
• [8] Otherwise Johannes Guarini, Jean Garin, master of arts, doctor of canon law, canon of Rouen and archdeacon of the French Vexin, died May 19, 1433. (Histoire de l’Église cathéd. de Rouen, 1686, p. 386.) He is found in 1421 as dean of the Faculty of Decrees in Paris, and canon of Notre-Dame de Poissy. (Rymer, t. X, p. 41.)

— Guillaume Heton, Nicolas Coppequesne, Jean Maistre, Richard de Grouchet [1], Pierre Minier [2], Jean Pigache, Raoul Sauvage [3], bachelors in theology; — Robert Barbier [4], Denis Gastinel [5], and Jean Ledoux [6]; Nicolas de Venderès, Jean Basset [7], Jean de la Fontaine, Jean Bruillot [8], Aubert Morel [9], Jean Colombel [10], Laurent Dubust [11], and Raoul Auguy [12], in canon law; — André Marguerie [13],

• [1] Richard de Grouchet, canon of the collegiate church of La Saussaye, in the diocese of Évreux, bachelor in theology. He testified in the trial of rehabilitation, where he is styled master of arts.
• [2] Pierre Minier, bachelor in theology.
• [3] Raoul Sauvage, Dominican, bachelor in theology.
• [4] Robert Barbier, licentiate in canon law, of the Faculty of Paris, canon of Rouen.
• [5] Denis Gastinel, master of arts, licentiate in civil and canon law, canon of Notre-Dame-la-Ronde and of the cathedral of Rouen.
• [6] Jean Ledoux, licentiate in civil and canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [7] Jean Basset, master of arts, licentiate in canon law, canon and official of Rouen. He had been promoter of the University of Paris in 1419; canon of the collegiate church of Mantes and beneficed rector of Cambernon in the diocese of Coutances in 1421. (Du Boulay, Histor. Univ. Paris., t. V, p. 346; Rymer, t. X, p. 41 and 70.)
• [8] Jean Bruillot, licentiate in canon law, canon and cantor of the cathedral of Rouen.
• [9] Aubert Morel, licentiate in canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [10] Jean Colombel, licentiate in canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [11] Laurent Dubust, licentiate in canon law.
• [12] Raoul Auguy, licentiate in canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [13] André Marguerie, licentiate in civil law, canon of Rouen, archdeacon of Petit-Caux, councillor to the King of England. (Rymer, t. X, p. 112.) He testified in the trial of rehabilitation.

Jean Alespée [1], Geoffroi de Crotay [2], and Gilles Deschamps [3], licentiates in civil law. In whose presence there were first read the royal letters concerning the surrender and delivery of the oft-mentioned woman made to us, and next the letters of the Chapter of Rouen regarding the lending of territory: the tenors of which letters are set forth above. These having been read there, Master Jean d’Estivet, promoter appointed and deputed by us in this cause, recited before us that this woman, Joan by name, had been cited and summoned by the executor of our citations deputed in this cause, to appear in this same place, day, and hour aforesaid, to answer according to law to the interrogatories to be proposed to her, as was fully evident from the report of the aforesaid executor, annexed to our letters of citation.

• [1] Jean Alespée, licentiate in civil law, bachelor in canon law, canon of Évreux, of Bayeux, then of Rouen. He is found from the year 1409 styled with the title of canonicus praebendatus, and advocate at the ecclesiastical court of Rouen. (Hist. de la maison d’Harcourt, t. III, p. 485; Rymer, t. IX, p. 887; t. X, p. 17.)
• [2] Geoffroi de Crotay, licentiate in civil law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [3] Gilles Deschamps, licentiate in civil law and in canon law, canon and chancellor of the cathedral of Rouen. He was the nephew of the abbot of Fécamp, and taught theology in Paris from the year 1414. Almoner to Charles VI in 1415, he contested the bishopric of Thérouanne with Louis de Luxembourg. Later, the King of England secured for him numerous benefices in Normandy. He was elected dean of the chapter of Rouen on August 7, 1435. Died October 30, 1438. (Gallia christiana, t. XI, col. 119; t. IX, col. 1564; Rymer, t. X, p. 156.)

The tenors of which letters of citation and report follow:

Pierre, by divine mercy Bishop of Beauvais, having territory in the city and diocese of Rouen, lent to us by the venerable Chapter of the church of Rouen, the archiepiscopal see being vacant, for the purpose of conducting and concluding the matter written below, to the Dean of the Christian Community of Rouen, and to all and singular priests, with or without cure of souls, established in the city and diocese of Rouen, to whomsoever of them our present letters shall come to be executed, greeting in the author and finisher of our faith, our Lord Jesus Christ. Whereas a certain woman commonly called Joan the Maid, captured and apprehended in our diocese of Beauvais, and by the most Christian and serene prince, our lord the King of France and England, surrendered and dispatched, delivered and handed over to us as vehemently suspected of heresy, so that we might conduct a trial against her in a matter of faith; and we, having heard the report of the deeds and actions performed by her to the injury of our faith, which are notoriously publicized not only through the realm of France but indeed through all Christendom; and diligent inquiry and the deliberation of experts having been previously held; wishing to proceed in the said matter with maturity, have decreed that the said Joan is to be called, cited, and heard upon the articles and interrogatories to be given and made to her concerning the matter of faith: we therefore command you and each of you, that one of you being requested shall not wait for the other, nor shall one excuse himself for another. Cite peremptorily before us in the royal chapel of the castle of Rouen, on Wednesday the twenty-first of the present month of February, at the eighth hour of the morning, the said Joan whom we hold vehemently suspected of heresy, to answer the truth upon the said articles and interrogatories and other matters upon which we hold her suspected, and otherwise to do what shall be just and reasonable; with the intimation that we shall excommunicate her unless she appears before us on that day. What you shall have done in this matter, you who shall have executed these presents, shall faithfully write back to us. Given at Rouen under our seal, in the year of our Lord 1430, on Tuesday the twentieth of the said month of February. Thus signed: G. Boisguillaume. G. Manchon.

Report of Execution. #

To the reverend father in Christ and lord, Pierre, by divine mercy Bishop of Beauvais, having territory in the city and diocese of Rouen, lent to you by the venerable Chapter of the church of Rouen, the archiepiscopal see being vacant, for the purpose of conducting and concluding the matter written below, your humble Jean Massieu, priest, Dean of the Christian Community of Rouen, prompt obedience in commands with all reverence and honor. May your reverend paternity know that, by virtue of your mandate presented to me, to which this my present report is annexed, I have cited peremptorily before you in the royal chapel of the castle of Rouen, on Wednesday the twenty-first of the present month of February, at the eighth hour of the morning, a certain woman commonly called Joan the Maid, personally apprehended by me within the precincts of the said castle, whom you hold vehemently suspected of heresy, to answer the truth upon the articles and interrogatories to be given and made to her concerning the matter of faith, and other matters upon which you hold her suspected, and otherwise to do what shall be just and reasonable, with the intimation contained in your said letters. Which Joan indeed answered in effect that she would gladly appear before you, and would answer the truth upon the interrogatories to be made to her; and that she requested that in this matter you would be pleased to convoke, together with yourself, churchmen from these parts of France, just as well as from England; and further, she humbly supplicated your reverend paternity that on the morrow, before she appeared before your reverend paternity, she might hear mass, and that I should signify this to you; which I have done. Which premises thus performed by me, I signify to your reverend paternity by these presents, sealed and signed with my seal and sign manual. Given in the year of our Lord 1430, on the Tuesday preceding the said Wednesday. Thus signed: Johannes.

Petition of the Promoter. Concluded that the accused shall not be present at divine offices. #

Thereupon, after the exhibition of the aforesaid letters, the aforesaid promoter urgently requested that the aforesaid woman be ordered to come to that place, and to appear before us, as she had been cited to appear there, and be interrogated by us upon certain articles concerning the matter of faith: which we granted to him. And in the meantime, because the aforesaid woman had previously requested to hear mass, we explained before the aforesaid assistants how, by the counsel of notable lords and masters, we had determined that, in view of the crimes of which the said woman was defamed and the impropriety of the habit in which she persisted, we must refrain from granting her permission to hear mass and to be present at divine offices.

Joan is brought to judgment. #

While these things were being said by us, the same woman was brought in by the aforesaid executor of our citations. When she appeared in judgment before us, we began to explain that this Joan, having been captured and apprehended some time ago within the terms and limits of our diocese of Beauvais, whose many deeds to the injury of the orthodox faith, not only in our diocese but also in many other regions, public report had now spread through almost all the realms of Christians; had recently been surrendered and dispatched to us by our most serene and Christian prince, our lord the King, so that a trial in a matter of faith might be conducted against her, as should seem consonant with law and reason. We indeed, considering the common report and public rumors, together with certain inquiries of which we made mention above, having first taken mature counsel of experts in divine and human law, had ordered the said Joan to be cited and summoned in writing by our office, to answer the truth upon the interrogatories to be proposed to her in the matter of faith, and otherwise to do what should be of law and reason; as could appear from the aforesaid letters which the promoter had exhibited.

First exhortation made to Joan. #

Wherefore, desiring to fulfill the duty of our office for the preservation and exaltation of the Catholic faith, with the benign help of Jesus Christ, whose cause is being dealt with, we first charitably warned and requested the oft-mentioned Joan, then sitting before us, to speak the full truth upon those things about which she should be interrogated in the matter of faith, for the acceleration of the present business and the exoneration of her own conscience, not seeking subterfuges or cautions turning away from the confession of the truth itself.

Requested to take the oath. #

Furthermore, by our office, we judicially requested the said Joan to take the oath in due form, touching the Holy Gospels, to speak the truth, as is premised, upon those things about which she should be interrogated.

Which Joan indeed answered to this in this manner: I do not know upon what you wish to interrogate me. Perhaps you might ask such things of me as I will not tell you. When we indeed said to her: You will swear to speak the truth concerning those things which shall be asked of you, concerning the faith and which you shall know? she answered again that concerning her father and mother, and those things which she had done after she had taken her journey into France, she would gladly swear; but concerning revelations from God, she had never spoken or revealed them to anyone, except to Charles alone, whom she calls her king; nor would she reveal them even if her head were to be cut off; because she had this by visions or her secret counsel, not to reveal them to anyone; and that within the next eight days, she would well know if she ought to reveal this.

And again, and repeatedly, we, the aforesaid bishop, warned and requested the same Joan that in those things which touched our faith, she would be pleased to take the oath to speak the truth. Which Joan indeed, on bended knees, with both hands placed upon the book, namely upon the Missal, swore that she would speak the truth upon those things which should be required of her, concerning the matter of faith which she knew, keeping silent under the condition aforesaid, namely, that she would speak or reveal to no one the revelations made to her.

First interrogation after the oath. #

Likewise, the oath having been thus taken, the same Joan was interrogated by us concerning her name and surname. To which she answered that in her own parts she was called Jeannette, and after she came into France she was called Joan. Concerning her surname, however, she said she did not know. Consequently, interrogated about her place of origin: she answered that she was born in the town of Domrémy, which is the same as the town of Greux; and in the place of Greux is the principal church.

(1) Greux.

Likewise, interrogated about the name of her father and mother: she answered that her father was called Jacques d’Arc, and her mother Isabeau.

Interrogated in what place she was baptized: she answered that in the church of Domrémy.

Interrogated who were her godfathers and godmothers: she says that one of the godmothers was called Agnes, another Joan, another Sibylle; of the godfathers indeed, one was called Jean Lingué, another Jean Barrey; and she had several other godmothers, as she heard from her mother.

Interrogated what priest baptized her: she answered that Jean Minet, as she believes.

Interrogated whether he is living: she answered that yes, as she believes.

Likewise, interrogated of what age she was: she answered that, as it seems to her, she is about nineteen years old. She said furthermore that from her mother she learned the Pater noster, Ave Maria, and Credo; nor did she learn her belief from anywhere else than from her aforesaid mother.

Likewise, requested by us to say the Pater noster: she answered that we should hear her in confession and she would gladly say it to us. And when we again requested her several times upon this: she answered that she would not say the Pater noster, etc., unless we heard her in confession. Then indeed we said that we would gladly deliver to her one or two notable men of the French tongue, before whom she might say the Pater noster, etc. To which the said Joan answered that she would not say it to them, unless they heard her in confession.

Prohibition not to depart from the prisons. #

These things having been thus performed, we, the aforesaid bishop, prohibited the same Joan from departing from the prisons assigned to her within the castle of Rouen, without our permission, under penalty of being convicted of the crime of heresy. She indeed answered that she did not accept that prohibition, saying further that, if she escaped, no one could reproach her that she had broken or violated her faith, because she had never given her faith to anyone. Thereupon she complained that she was detained in iron chains and fetters. Then also we said to her that at other times she had attempted to escape from prisons several times, and therefore, so that she might be kept more safely and securely, she had been ordered to be fettered with iron chains. To which she answered saying: It is true that at other times I wished and would wish, as is lawful for any prisoner, to escape.

Afterward indeed, we committed to the safe custody of the said Joan, the noble man John Grey, squire of the body of our lord the King, and with him John Berwoit and William Talbot, enjoining them that they should well and faithfully guard the said Joan, permitting no one to speak with her, except by our permission. Who solemnly swore to do this, touching the Holy Gospels.

At length and finally, all the premises having been completed, we assigned to the same Joan the morrow, immediately following Thursday, to appear at the eighth hour of the morning, in the ornament chamber, at the end of the great hall of the aforesaid castle of Rouen.

February 22. Second Session. #

Likewise, on Thursday, February 22nd, immediately following, we, the aforesaid bishop, went to the ornament chamber, at the end of the great hall of the castle of Rouen, where there were likewise assembled with us the reverend fathers, lords, and masters: Gilles, abbot of the Holy Trinity of Fécamp; Pierre, prior of Longueville-Giffard; Jean de Châtillon, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Jean de Nibat, Jacques Guesdon, Jean Lefèvre, Maurice du Quesnay, Guillaume Lebouchier, Pierre Houdenc, Pierre Maurice, Richard de Prat, and Gérard Feuillet, doctors of sacred theology; — Nicolas de Jumièges, Guillaume of Sainte-Katharine, Guillaume de Cormeilles, abbots; and Jean Garin, in canon law; Raoul Roussel, doctor of both laws; — Guillaume Heton, Nicolas Coppequesne, Jean Maistre, Richard de Grouchet, Pierre Minier, Jean Pigache, Raoul Sauvage, bachelors in sacred theology; — Robert Barbier, Denis Gastinel, Jean Ledoux, in both laws; — Jean Basset, Jean de la Fontaine, Jean Bruillot, Aubert Morel, Nicolas de Venderès, Jean Pinchon [1], Jean Colombel, Laurent Dubust, Raoul Auguy, in canon law; — André Marguerie, Jean Alespée, Geoffroi de Crotay, and Gilles Deschamps, licentiates in civil law; — the abbot of Préaux [2], brother Guillaume L’Hermite [3], Guillaume Desjardins [4], doctor in medicine, Robert Morellet, and Jean Le Roy [5], canons of the church of Rouen.

• [1] Jean Pinchon, licentiate in canon law, canon of Paris and of Rouen, archdeacon of Josas.
• [2] The abbot of Préaux, in the diocese of Lisieux. It was then Jean Moret, licentiate in civil and canon law, died about the year 1435. (Gallia christiana, t. XI, col. 840.)
• [3] He was rector of La Haye, in the diocese of Coutances, in 1420. (Rymer, t. IX, p. 886.)
• [4] Guillaume Desjardins, doctor in medicine, canon of Rouen, chancellor of the church of Bayeux, prebendary of the collegiate church of Neufmarché, in the diocese of Évreux. (Rymer, t. IX, p. 859, 885.)
• [5] Robert Morellet and Jean Le Roy, canons of the cathedral of Rouen. The first, master of arts, provided with his canonry by the King of England, April 24, 1421. (Rymer, t. X, p. 105.)

In whose presence, we first explained how we had summoned and requested brother Jean Maistre, vicar of the lord Inquisitor, who was then present, to join himself to the present trial; offering to communicate to him all things which had been done hitherto in the matter, or which should be done in the future; and that the said vicar had answered that he had only been commissioned and deputed by the aforesaid lord Inquisitor for the city and diocese of Rouen; but this trial was being conducted by us by reason of our jurisdiction of Beauvais, in the lent territory. Wherefore, lest the trial should be rendered invalid, and also for the peace of his conscience, he had delayed to join himself, until he should have fuller counsel, and also should have fuller power or commission from the lord Inquisitor; yet the said vicar, as far as in him lay, had been content that we should proceed further in the matter continuously. Which hearing thus recited by us, the aforesaid vicar answered us saying: It is true what you say. I have ratified and do ratify, as much as I can and as far as in me lies, that you proceed.

Thereupon we requested and warned the said Joan, appearing before us in the aforesaid place, under the penalties of the law, to make the oath which she had taken on the preceding day, and that she should simply and absolutely swear to speak the truth to those things which should be interrogated in the matter of which she was accused and defamed. To which she answered that she had made the oath yesterday, and it ought to suffice.

Again we requested that she should swear; for anyone, even a prince, being requested in a matter of faith, could not refuse to make the oath. And she answered again: I made the oath to you yesterday; it ought well to suffice you. You burden me too much. Finally she made the oath to speak the truth in those things which should touch the faith.

Afterward, the eminent professor of sacred theology, Master Jean Beaupère, by our command and direction, interrogated the said Joan upon those things which follow.

And first he exhorted her that she should speak the truth to the things to be asked, just as she had sworn. Who answered: You might well ask me such a thing, about which I would answer you the truth, and about another I would not answer. And she added: If you were well informed about me, you ought to wish that I were out of your hands. I have done nothing except by revelation.

Interrogated consequently about the age she was when she departed from her father’s house: she said that of her age she does not know how to depose.

Interrogated whether in her youth she learned any art: she said yes, to sew linen cloths and to spin; nor did she fear any woman of Rouen in spinning and sewing. Further she confessed that, on account of the fear of the Burgundians, she departed from her father’s house and went to the town of Neufchâteau [1], in Lorraine, to a certain woman surnamed la Rousse, where she stayed for about fifteen days; adding further that, while she was in her father’s house, she was occupied with the family business of the house, nor did she go to the fields with sheep and other animals.

• [1] Neufchâteau, today in the department of Vosges.

Likewise, interrogated whether she confessed her sins every year: she answers yes, and to her own curate; and when the curate was hindered, she confessed to another priest, by permission of the said curate. Sometimes also, twice or thrice, as she believes, she confessed to mendicant religious. And this was at the said town of Neufchâteau. And she received the sacrament of the Eucharist at the feast of Easter.

Interrogated whether at other feasts than at Easter she received the same sacrament of the Eucharist: she told the interrogator that he should pass on. Further she confessed that, when she was of the age of thirteen years, she had a voice from God, to help her to govern herself. And the first time, she had great fear. And that voice came, at about the hour of noon, in the summer time, in her father’s garden; and the said Joan had fasted the preceding day. And she heard the voice on her right side toward the church, and she rarely hears it without a light. Which light indeed is on the same side on which the voice is heard, but there is commonly a great light there. And when the said Joan came into France, she often heard that voice.

Interrogated how she saw the light which she said was present there, since that light was on the side: she answered nothing to this; but passed to other things. She said furthermore that, if she were in a wood, she would well hear the voices coming to her. She said also that it seemed to her to be a worthy voice, and she believes that the same voice was sent from God; and after she heard that voice three times, she knew that it was the voice of an angel. She said also that the voice always guarded her well, and that she well understood the voice.

Interrogated what instruction that voice gave her for the salvation of her soul: she said that it taught her to govern herself well, to frequent the church, and it told the said Joan that it was necessary that she, Joan, should come into France. And the aforesaid Joan added that the interrogator should not have from her, for that time, in what form that voice had appeared to her. Further she confessed that the voice told her twice or thrice a week, that it behooved her, Joan, to depart and come into France; and that her father knew nothing of her departure. She said also that the voice told her that she should come into France, and she could no longer endure where she was; and that the voice told her that she should raise the siege placed before the city of Orleans. She said further that the aforesaid voice told her that she, Joan, should go to Robert de Baudricourt [1], at the town of Vaucouleurs [2], captain of the said place, and he would deliver to her people to go with her; and the said Joan then answered that she was a poor girl who did not know how to ride, nor to conduct war. She said further that she went to her uncle [3], and told him that she wished to stay with him for some short time; and there she remained for about eight days; and she then told her aforesaid uncle that it behooved her to go to the aforesaid town of Vaucouleurs; and her uncle himself conducted her there.

• [1] Robert de Baudricourt, then squire and captain of Vaucouleurs. He later became a knight, councillor and chamberlain to the King, and bailiff of Chaumont; died about the year 1454, before the trial of rehabilitation.
• [2] Vaucouleurs.
• [3] Named Durand Laxart in the trial of rehabilitation.

Likewise she said that, when she came to the oft-mentioned town of Vaucouleurs, she recognized Robert de Baudricourt, although she had never seen him before; and she recognized the aforesaid Robert through that voice, for the voice told her that it was he; and the said Joan said to the same Robert, that it behooved her to come into France. But Robert twice refused and rejected her, and on the third time he received her, and delivered men to her; and so also the voice had told her that it would happen.

Likewise she confessed that the Duke of Lorraine [4] ordered that she should be brought to him: to whom she also went; and she told him that she wished to go into France. And the duke himself interrogated her about the recovery of his health; but she told him that she knew nothing thereof; and she declared few things of her journey to the same duke. She told the duke, however, that he should deliver to her his son and men, to conduct her to France, and she would pray to God for his health. And the same Joan had been under safe conduct to the aforesaid duke; from whom she returned to the town of Vaucouleurs aforesaid.

• [4] Charles of Lorraine, died January 25, 1431, during the instruction of the trial.

Likewise she confessed that, in departing from the aforesaid town of Vaucouleurs, she being in male attire, carrying a sword which the said Robert de Baudricourt had delivered to her, without other arms, accompanied by a knight, a squire [1], and four servants, proceeded to the town of Saint-Urbain [2], and there passed the night in the abbey.

• [1] The knight was Jean de Novelompont, called Jean de Metz; the squire was named Bertrand de Poulangy. Both testified in the trial of rehabilitation. The names of the four servants are found in the depositions of the same trial.
• [2] Saint-Urbain, today in the department of Haute-Marne, district of Vassy.

Likewise she said that on that journey, she passed through the town of Auxerre, and there heard mass in the principal church; and then she frequently had her voices, with that of which mention is made above.

Likewise requested to say by whose counsel she assumed male attire: she refused several times to answer to this. Finally she said that of this she did not lay the burden on any man; and she varied several times.

Likewise she said that the aforesaid Robert de Baudricourt made those who conducted the said Joan swear that they would conduct her well and safely. And the same Robert said to Joan: Go, when she departed from him, go, and let come what may.

Likewise the said Joan said further that she well knows that God loves the Duke of Orleans [1]; and also that she had had more revelations concerning him than concerning any living man, except him whom she calls her king. She said furthermore that it behooved her to change her attire into male attire. Likewise also she believes that her counsel told her well.

• [1] Charles of Orleans, held prisoner in England since the battle of Agincourt.

Likewise she said that she sent letters to the English being before Orleans, containing that they should depart thence, just as is contained in the copy of the letters which was read to her in this town of Rouen; except however two or three words existing in the same copy, as for instance that which is said in that copy render to the Maid, ought to be put render to the King. There are also placed there those words, body for body, and head of war, which were not in the original letters [2].

• [2] The alterations that the Maid points out in this answer must not be imputed to her enemies. Render to the Maid, body for body, head of war, are found in the least suspect reproductions of her letter to the English. Doubtless the numerous copies which were distributed of it during the siege of Orleans all bore these words, and there is reason to believe that they existed in the original, whether Joan did not remember having dictated them, or her clerk had inserted them of his own accord, to give more effect to the summons. The author of the chronicle called of the Maid, and the councillor Thomassin, both contemporaries and writing for the French party, give the letter with the contested expressions. We shall publish for the first time, at the end of this work, a third text absolutely conforming, and whose authenticity is of a nature to render doubt impossible.

She said further, the said Joan, that she went to him whom she calls her king, without hindrance; and, when she had arrived at the town of Sainte-Katharine de Fierbois [1], then she first sent to the town of Chinon [2], in which he whom she calls her king was. And she arrived there at about the hour of noon, and lodged in a certain inn; and, after dinner, she went to him whom she calls her king, who was in the castle. Likewise she says that, when she entered the chamber of her aforesaid king, she recognized him among others, by the counsel of her voice revealing this to her. And she said to her same king that she wished to go to make war against the English.

• [1] In Touraine; today in the department of Indre-et-Loire, district of Chinon.
• [2] Read Chinon.

Interrogated whether, that time when the voice showed her her aforesaid king, there was any light in the aforesaid place: she answered: Pass on.

Interrogated whether she saw any angel above her king himself: she answered: Spare me, pass on. She said, however, that before her king set her to work, he had many beautiful apparitions and revelations.

Interrogated what revelations and apparitions her same king had: she answered: I will not tell you this. As yet there is no answer for you; but send to the king himself, and he will tell you.

Likewise the same Joan said that the voice had promised her that, quite soon after she had come to her king, he would receive her. She said also that those of her party well knew that the voice had been sent to the said Joan from God, and that they saw and recognized the voice, the said Joan asserting that she well knows this. Further she said that her king and several others heard and saw the voices coming to the said Joan; and there was present Charles de Bourbon [1] and two or three others.

• [1] Charles de Bourbon, Count of Clermont, who governed the duchy of Bourbonnais and the county of Auvergne during the captivity of his father, held by the English since the battle of Agincourt.

Likewise the said Joan said that there is no day but that she hears that voice, and indeed she has great need of it. She said also that she never requested from the aforesaid voice any other final reward, except the salvation of her soul. Further the said Joan confessed that the voice told her that she should remain at the town of Saint-Denis in France; and the said Joan wished to remain there [2]; but against her will the lords led her away. If however she had not been wounded, she would not have departed thence; and she was wounded in the trenches of Paris, when she had proceeded thither from the said town of Saint-Denis; but in five days she was healed. Further she confessed that she caused an assault to be made, in French escharmouche, before the city of Paris.

• [2] In September 1429.

And when she was interrogated whether it was then a feast day: she answered that she well believes it was then a feast day.

Interrogated whether this was well done: she answered: Pass on.

Which things being thus performed on this side and on that, because enough seemed to have been done for that day, we, the aforesaid bishop, continued the business until the Saturday immediately following, and the eighth hour of the morning of the same day.

February 24. Third Session. #

Likewise, on the Saturday immediately following, which was the 24th day of the month of February aforesaid, we, the aforesaid bishop, went to the castle of Rouen and the chamber aforesaid, in which the said Joan appeared judicially before us, with very many reverend fathers, doctors, and masters assisting, namely: Gilles, abbot of the Holy Trinity of Fécamp; Pierre, prior of Longueville-Giffard; Jean de Châtillon, Érard Emengart, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Jean de Nibat, Jacques Guesdon, Maurice du Quesnay, Jean Lefèvre, Guillaume Lebouchier, Pierre Houdenc, Pierre Maurice, Richard de Prat, Jean Charpentier [1], and Gérard Feuillet, Denis de Sabreuvras [2], in sacred theology; — Nicolas de Jumièges, Guillaume of Sainte-Katharine, Guillaume de Cormeilles, abbots; and Jean Garin, in canon law; Raoul Roussel, doctor of both laws; — Nicolas Coppequesne, Guillaume Heton, Thomas de Courcelles, Jean Maistre, Nicolas Loyseleur, Raoul Sauvage, Guillaume de Baudribosc [3], Nicolas Lemire [4], Richard

• [1] Jean Charpentier, doctor and professor of theology. M. de l’Averdy was mistaken when he advanced that this personage had been consulted without having figured as an assessor at the judgment. (Notice des Manuscrits, t. III, p. 153.)
• [2] Denis de Sabevras, Sabreuvras, Sabevrois or also Sabevret, de Sabevreto, doctor in theology, rector of the University of Paris in 1418, deputy of the nation of Normandy at the Council of Basel, and sent by that assembly on an embassy to the King of the Romans, in July 1431. (Du Boulay, Histor. Univ. Paris., t. V, p. 409, 423, 920.)
• [3] Guillaume de Baudrebois, bachelor in theology, canon of the cathedral of Rouen by exchange of a prebend which he had first at Notre-Dame-la-Ronde. (Rymer, t. X, p. 67.)
• [4] Nicole Lemire.

Legaigneur [1], Jean Duval, Guillaume Maistre, and Guillaume de Saint-Jean, bachelors in sacred theology; — the abbot of Saint-Ouen [2], the abbot of Saint-Georges [3], of Préaux [4], the prior of Saint-Lô [5], and the prior of Sigy [6]; also Robert Barbier, Denis Gastinel, and Jean Ledoux, in both laws; — Nicolas de Venderès, Jean Pinchon, Jean de la Fontaine, Aubert Morel, Jean Duchemin [7], Jean Colombel, Laurent Dubust, Raoul Auguy, Richard de Saulx [8], in canon law; — André Marguerie, Jean Alespée, Geoffroi de Crotay, Gilles Deschamps, Nicolas Caval [9], Pierre Carrel, Bureau de Cormeilles [10], in civil law; —

• [1] Richard Legaigneur (?) but not Du Lucre or Du Gain as M. de l’Averdy translated. (Notice des Manuscrits, t. III, p. 154.)
• [2] The abbot of Saint-Ouen of Rouen. It was then Guillaume Du Mesle, previously professor of the University of Paris, then abbot of Sainte-Catherine, who had been substituted for Jean Richart, placed under interdict by the archbishop of Rouen, then by the pope in 1427. Guillaume Du Mesle must have died before the year 1434, for at that time one finds his competitor reinstated in the benefice. (Gallia christiana, t. XI, col. 152.)
• [3] Jean Labbé, called Jean de Rouen, licentiate in civil and canon law, abbot of Saint-Georges de Boscherville from the year 1417. His temporalities having been seized by the English, he was in suit before the court of Rome to have restored to him what had been taken from him. He abdicated in 1444 without having been able to obtain justice. (Gallia christiana, t. XI, col. 272.)
• [4] Supply Abbot. See above, p. 49.
• [5] Guillaume Lebourc, prior of the collegiate church of Saint-Lô of Rouen, licentiate in civil and canon law, died January 25, 1455. (Neustria Pia, p. 811.)
• [6] The prior of Sigy, convent of the Order of Saint Benedict, near Neufchâtel. The author of the Neustria Pia declares he could find no historical document on this religious house.
• [7] Jean Duquemin or Duchemin, licentiate in canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [8] Richard de Saulx, licentiate in canon law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.
• [9] Nicolas Caval, licentiate in civil law, bachelor in canon law, canon of the collegiate church of Mortain and of the cathedral of Rouen. (Rymer, t. X, p. 41.)
• [10] Bureau de Cormeilles, licentiate in civil law, advocate at the ecclesiastical court of Rouen, canon of the cathedral.

Robert Morellet and Jean Le Roy, canons of the church of Rouen, and Nicolas de Foville.

In whose presence, we first requested the aforesaid Joan, that she should simply and absolutely swear to speak the truth of those things about which she should be interrogated, without any condition to be placed by her in such oath; and of this we warned her three times. Which Joan indeed answered: Give me permission to speak. And then she said: By my faith, you might ask such things of me as I would not tell you. And again also she said: It may be that of many things which you might ask of me, I would not tell you the truth, [as for instance] of that which touches revelations; because perhaps you might compel me to say such a thing as I swore not to say, and so I should be perjured, which you ought not to wish. And she added: I tell you, take good heed of this, that you say you are my judge, because you assume a great burden, and you burden me too much. She says also that it seemed to be enough to have sworn twice in judgment.

Again interrogated whether she would simply and absolutely swear: she answered: You may well pass on; I have sworn enough in two times; saying further, that all the clergy of Rouen or Paris would not know how to condemn her, unless they had it in law. Likewise she said that of her coming she would gladly speak the truth; but she would not say all; and that a space of eight days would not suffice to say all.

We indeed, the aforesaid bishop, told her that she should take counsel from the assistants, whether she ought to swear or not. Who again answered that of her coming she would gladly speak the truth, and not otherwise; and that it was not necessary that we should speak to her further thereof.

Afterward we told her that she would render herself suspected, if she would not swear to speak the truth. She answered as before. Again we requested her that she should swear precisely and absolutely. Then she answered that she would gladly say that which she knew, and yet not all. She said further that she came from God, and has nothing to transact here, requesting that she be sent back to God from whom she had come.

Again requested and warned to swear, under penalty of being burdened with that which was imputed to her: she answered: Pass on.

Finally we still requested her to swear, and abundantly warned her to speak the truth upon that which touches the trial; telling her that she exposed herself to great danger by such refusal. Then indeed she answered: I am ready to swear to speak the truth of that which I shall know touching the trial. And in this manner she swore.

Thereupon, by our direction, she was interrogated by the eminent doctor, Master Jean Beaupère, named above, who first asked of her at what hour she had last eaten or drunk. Who answered that from yesterday after noon, she had not eaten or drunk.

Likewise interrogated since what hour she had heard the voice which came to her: she answered: I heard yesterday and today.

Likewise interrogated at what hour, yesterday, she had heard that voice: she answered that three times on that day she had heard it, once in the morning, once in the evening, and the third time when the Ave Maria was rung in the evening; and very often she hears it more times than she says.

Interrogated what she was doing yesterday in the morning, when that voice came to her: she answered that she was sleeping, and the voice awakened her.

Interrogated whether the voice awakened her by touching her arms: she answered that she was awakened by the voice without touch.

Interrogated whether that voice was in her chamber: she answered that not that she knows, but it was in the castle.

Interrogated whether she thanked that voice, and whether she bent her knees: she answered that she thanked it, being and sitting in her bed, and joined her hands; and this was after she had requested help. That voice indeed told the said Joan that she should answer boldly.

Likewise interrogated what the voice said to her, when she was awakened: she answered that she asked of the same voice counsel of that which she ought to answer; telling the same voice that it should ask counsel of this from the Lord; and it told her that she should answer boldly, and that God would help her.

Interrogated whether it said any words to her, before she requested it: she answered that the voice said some, but she did not understand all. Nevertheless, after she was awakened from sleep, the voice told her that she should answer boldly.

Likewise she said to us, the aforesaid bishop: You say that you are my judge; take heed of what you do, because in truth I am sent from God, and you place yourself in great danger, in French engluant dangier.

Interrogated whether that voice changed its determination at any time: she answered that she never found it in two contrary speeches. She said also that that night, she heard it telling her that she should answer boldly.

Interrogated whether the voice prohibited her from saying all that should be asked of her: she said: I will not answer you about that. And I have revelations touching the king, which I will not tell you.

Interrogated whether the voice prohibited her from telling her revelations: she answered: I am not consulted about this. Give me a delay of fifteen days, and I will answer you about this. And, when she had again requested a delay for answering, she said: If the voice prohibited me, what do you wish to say thereof?

Still interrogated whether this was prohibited to her: she answered: Believe that men did not prohibit me. Likewise she said that on that day she will not answer, and she does not know if she ought to say or not, until it is revealed to her. Likewise she said that she believes firmly, and as firmly as she believes the Christian faith and that God redeemed us from the pains of hell, that this voice comes from God and by His direction.

Interrogated whether that voice, which she said appeared to her, is an angel, or whether it is from God immediately, or whether it is the voice of a Saint, or of a Saintess: she answered: That voice comes from God; and I believe that I do not tell you plainly that which I know; and I have greater fear of failing, by saying something which displeases those voices, than I have of answering you. And as for this interrogatory, I pray you that I may have a delay.

Interrogated whether she believes it displeases God that the truth be said: she answered: The voices told me that some things I should say to the king and not to you. Likewise she said that that night, it told her many things for the good of her king, which she would wish the king then to know, and that she would not drink wine until Easter: for he, as she said, would have been happier at his dinner.

Interrogated whether she could do so much with that voice, that it would obey and carry a message to her king: she answered that she did not know if the voice would obey, unless it were the will of God, and that God consented. And if it please God, she said, He can well make it to be revealed to her king; and of this I should be well content.

Interrogated why that voice does not now speak with her king, as it did when the said Joan was in his presence: she answered that she does not know if it is the will of God. And she added that, unless it were the grace of God, she would not know how to do anything.

Interrogated whether her counsel revealed to her that she should escape from prisons: she answered: I have not to tell you this.

(1) So in the Latin. The French compilation published by M. Buchon reads: I have nothing to tell you.

Interrogated whether that night, the voice gave her counsel and advice of that which she ought to answer: she answered that, if the voice revealed it to her, she did not well understand.

Interrogated whether, in the two last days in which she heard the voices, any light came there: she answered that in the name of the voice light comes.

Interrogated whether with the voices she sees any other thing: she answered: I will not tell you all; I have not permission for this, nor does my oath touch that. The voice itself is good and worthy, nor am I bound to answer about this. Likewise she requested that those points in which she did not then answer should be given to her in writing.

And then it was asked of her whether that voice from which she requested counsel, had sight and eyes. She answered: You will not have this yet. And she said that the saying of little children is that sometimes men are hanged for speaking the truth.

Interrogated whether she knows that she is in the grace of God: she answered: If I am not, may God place me there; and if I am, may God keep me in it. I should be the most sorrowful in all the world, if I knew myself not to be in the grace of God. She said further, if she were in sin, she believes that the voice would not come to her; and she would wish that everyone understood as well as she. Likewise she said that she holds that she was of the age of thirteen years, or thereabouts, when the first voice came to her.

Interrogated whether in her youth she went to walk in the fields with other girls: she answered that she well went sometimes, but she does not know at what age.

Interrogated whether those of Domrémy held the party of the Burgundians or the opposite party: she answered that she knew there but one Burgundian whose head she would have wished to have cut off; yet, if this had pleased God.

Interrogated whether at the town of Maxey [1] there were Burgundians, or adversaries of the Burgundians: she answered that they were Burgundians.

• [1] Today Maxey-sur-Meuse, village neighboring Domrémy, department of Vosges, district of Neufchâteau.

Interrogated whether the voice told her, when she was young, that she should hate the Burgundians: she answered that, after she understood those voices to be for the King of France, she did not love the Burgundians. Likewise she said that the Burgundians will have war, unless they do what they ought; and this she knows through the aforesaid voice.

Interrogated whether in her youthful age she had a revelation from the voice, that the English had to come to France: she answered that already the English were in France, when the voices began to come to her.

Interrogated whether she was ever with the little boys who fought for that party which she holds: she answered that not that she has memory of; but she well saw that some of those of the town of Domrémy, who had fought against those of Maxey, came back thence sometimes well wounded and bloodied.

Interrogated whether she, in her youthful age, had a great intention of pursuing the Burgundians: she answered that she had a great will or affection that her king should have his kingdom.

Interrogated whether she would have well wished to be a male, when she had to come to France: she answered that at other times she had answered to this.

Interrogated whether she led animals to the fields: she said that at other times she had answered about this; and that, after she was older, and that she had discretion, she did not guard animals commonly, but she well helped in conducting them to the meadows and to a castle which is named the Island, for fear of armed men; but she does not record whether in her youthful age she guarded them or not.

Likewise she was interrogated about a certain tree existing near her town. To which she answered that quite near the town of Domrémy is a certain tree called the Ladies’ Tree, and others call it the Tree of the Fairies, in French des Fées, near which is a spring; and she heard it said that sick persons feverish drink of that spring and go to seek of its water, for having health. And this she herself saw; but she does not know whether they are healed thence or not. Likewise she says that she heard that the sick, when they can raise themselves, go to the tree for walking. And it is a great tree called a Beech, whence comes the May, in French le beau may, and it was accustomed to belong to Lord Pierre de Bourlemont [1], knight. Likewise she said that sometimes she went to walk with other girls, and made at the tree garlands for the image of the Blessed Mary of Domrémy. And many times she heard from old people (not from those of her lineage), that the Fairy Ladies frequented there. And she heard it said by a woman named Joan, wife of the Mayor Aubry of that town, who was the godmother of this Joan speaking, that she had seen there the aforesaid Fairy Ladies; but she speaking does not know whether this was true or not. Likewise she said that she never saw the aforesaid Fairies at the tree, that she knows of; but if she saw them elsewhere, she does not know whether she saw them or not. Likewise she said that she saw garlands placed on the branches of the tree by girls, and she herself sometimes placed them there with other girls; and sometimes they carried them away with them, sometimes they left them. Likewise she said that, after

• [1] Pierre de Bourlemont was the head of a very ancient house of Bassigny, whose name became extinct with him; for he left but one daughter who carried his fiefs into the family of Anglure. (Simple crayon de la noblesse des duchez de Lorraine et de Bar, ap. Lebrun de Charmettes, Hist. de Jeanne d’Arc, t. I, p. 266.)

she knew that she had to come into France, she did little of games or walks, and as little as she could. And she does not know that, after she had discretion, she danced near that tree; but sometimes she might well have danced there with children; and she sang there more than she danced. Likewise she says that there is there a wood which is called the Oak Wood, in French le Bois-chesnu, which is seen from her father’s door; and it is not a distance of half a league. Likewise she does not know nor ever heard that the Fairy Ladies aforesaid frequented there; but she heard it said by her brother that it was said in the country, that the said Joan had taken her deed at the tree of the Fairy Ladies. But she says that she had not, and she told him the contrary. Likewise further she says that, when she came toward her king, some asked her whether in her country there was any wood which was called in French le Bois-chesnu, because there were prophecies saying that near that wood there should come a certain maid who should do wonders. But the said Joan said that in this she did not apply faith.

Interrogated whether she would wish to have a woman’s dress: she answered: Deliver to me one: I will receive it and depart; otherwise I will not receive it. And I am content with this, since it pleases God that I wear it.

And these things having been performed in this manner, we caused to cease from further interrogation for that day; and we assigned Tuesday next following, so that on that day, at the same hour and in the same place, all convoked for this should be present, for further interrogation to be made.

February 27. Fourth Session. #

Likewise, on Tuesday, February 27th, we, the aforesaid bishop, went, as we had done on the preceding days, to the aforesaid chamber of the castle of Rouen, in which we had previously sat as a tribunal; and there assisted with us likewise the reverend fathers, lords, and masters: Gilles, abbot of the Holy Trinity of Fécamp; Pierre, prior of Longueville; Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gérard Feuillet, Jean de Nibat, Jacques Guesdon, Maurice du Quesnay, Jean Lefèvre, Guillaume Lebouchier, Pierre Houdenc, Jean de Châtillon, Érard Emengart, Jean de Favo, Denis de Sabreuvras, Nicolas Lemire, and Jean Charpentier, in sacred theology; — Nicolas de Jumièges, Guillaume of Sainte-Katharine, Guillaume de Cormeilles, abbots; Jean Garin, in canon law; — Raoul Roussel, doctor of both laws; — Guillaume Heton, Nicolas Coppequesne, Guillaume de Baudribosc, Richard de Grouchet, Pierre Minier, Thomas de Courcelles, Jean Maistre, and Jean de Vautier, bachelors in sacred theology; — the abbot of Préaux; Guillaume Desjardins, doctor in medicine; Robert Barbier, Denis Gastinel, Jean Ledoux, Nicolas de Venderès, Jean Pinchon, Jean Basset, Aubert Morel, Jean Duchemin, Jean de la Fontaine, Jean Colombel, Jean Bruillot, Raoul Auguy, in canon law; — Jean Alespée, Geoffroi de Crotay, Gilles Deschamps, Nicolas Caval, Pierre Carrel, Nicolas

Maulin, in civil law; — Nicolas Loyseleur and Robert Morellet, canons of the church of Rouen.

In whose presence, we first requested the oft-mentioned Joan to take the oath to speak the truth in those things which touched the trial. To which she answered that she would gladly swear to speak the truth of those things which touch the trial, and not of all things which she knew.

Again we requested her that, of all things which should be asked of her, she should swear to speak the truth. And she answered as before, saying: You ought to be content, I have sworn enough.

Then by our direction, Master Jean Beaupère, named above, began to interrogate her. And first he asked of her how, after Saturday last past, she had been. And she answered: You well see how I have been. I have been as well as I could.

Interrogated whether she fasted every day of Lent: she answered by asking: Is this of your trial? And, when it was said to her that this belonged to the trial: she answered: Yes, truly. I have always fasted through this Lent.

Interrogated whether, after Saturday, she had heard the voice which comes to her: she answered: Yes, truly, very often I heard it.

Interrogated whether on Saturday she had heard it in that hall in which she was interrogated: she answered: This is not of your trial. And afterward she said that she had heard it there.

Interrogated what that voice said to her on Saturday: she answered: I did not well understand the voice itself, nor did I understand anything which I could recite to you, until I returned to my chamber.

Interrogated what the voice said to her in her chamber, when she returned: she answered: It told me that I should answer you boldly. And she said, that she asked counsel of that voice of those things which were asked of her. She said further that she will gladly say that of which she shall have permission for revealing from the Lord; but of that which touches revelations touching the King of France, she will not say without permission of her voice.

Interrogated whether the voice prohibited her from saying all: she answered that she did not well understand this.

Interrogated what the voice ultimately said to her: she answered that she asked counsel of some things of which she had been interrogated.

Interrogated whether the voice had given her counsel of some things: she answered that of some points she had counsel, and of some she might be asked an answer, of which she will not answer without permission. And, if she should answer without permission, perhaps she would not have the voices for warrant, in French en garant; but when she shall have permission from the Lord, she will not fear to speak, because she will well have the warrant.

Interrogated whether it was the voice of an angel which spoke to her, or whether it was the voice of a Saint, or of a Saintess, or of God without a medium: she answered that that voice was of Sainte Katharine and of Sainte Margarete. And their figures are crowned with beautiful crowns, very opulently and very preciously. And of this, she said, I have permission from the Lord. If indeed you make doubt of this, send to Poitiers where at other times I was interrogated.

(1) In March and April 1429, when she presented herself to Charles VII.

Interrogated how she knows that they are those two Saintesses; whether she well recognizes one from the other: she answered that she well knows that they are they, and she well recognizes one from the other.

Interrogated how she well recognizes one from the other: she answered that she recognizes them by the salutation which they make to her. She said also that it is well seven years elapsed, since they took her to govern. She said also that she recognizes those Saintesses by this, that they name themselves to her.

Interrogated whether the aforesaid Saintesses are clothed in the same cloth: she answered: I will not tell you now other thing; and I have not permission for revealing. If you do not believe me, go to Poitiers. She said also that there are revelations which go to the King of France, and not to those who interrogate her.

Likewise interrogated whether those Saintesses are of the same age: she answered that of saying this she had not permission.

Interrogated whether those Saintesses speak together, or one after another: she answered: I have not permission for saying of this; yet I always had counsel from them both.

Interrogated which of them appeared to her first: she answered: I did not recognize them so quickly; and that I well knew at one time, but I have forgotten; and if I have permission, I will gladly say this; and it is placed in the register at Poitiers. Likewise she said that she had had confirmation from Saint Michael.

Interrogated which of the aforesaid appearing to her came first to her: she answered that Saint Michael came first.

Interrogated whether it is much time elapsed, since she first had the voice of Saint Michael: she answered: I do not name to you the voice of Saint Michael; but I speak of great comfort.

Interrogated which was the first voice coming to her, when she was of the age of thirteen years or thereabouts: she answered that it was Saint Michael, whom she saw before her eyes; and he was not alone, but was well accompanied by angels from heaven. She said also that she did not come into France, except by the command of God.

Interrogated whether she saw Saint Michael and those angels corporally and really: she answered: I saw them with my corporal eyes, as well as I see you; and when they departed from me, I wept, and would have well wished that they had taken me with them.

Interrogated in what figure Saint Michael was: she answered: This is not answered to you yet, nor have I yet permission for saying.

Interrogated what that first time Saint Michael said to her: she answered: You will not have the answer yet today. Likewise she said that the voices told her that she should answer boldly. Likewise she says that she well told her king once all that had been revealed to her, because she went to him. She says however that she has not yet permission for revealing that which Saint Michael said to her. She says further that she would well wish that the interrogator had a copy of that book which is at Poitiers, provided God be content of this.

Interrogated whether the voices told her that she should not say her revelations, without their permission: she answered: As yet I do not answer you of that; and of that of which I shall have permission, I will gladly answer. If however the voices prohibited this, I did not well understand.

Interrogated what sign she gives that she has that revelation from God, and that they are Sainte Katharine and Margarete who speak with her: she answered: I have told you enough that they are Sainte Katharine and Margarete; and believe me if you will.

Interrogated whether to say this is prohibited to her: she answered: I have not yet well understood whether this is prohibited to me or not.

Interrogated how she knows how to make distinction in answering of some points, and of others not: she answered that of some points she had asked permission, and of some she had it. Further she says that she would rather be torn apart with horses, than to have come into France without the permission of God.

Interrogated whether it was commanded to her to assume male attire: she answered that of dress it is little, and is of the least; nor did she take male attire by the counsel of any man of the world; and she did not take the dress itself, nor did anything, except by the command of God and of the angels.

Interrogated whether it seems to her that the command made to her, of assuming male attire, is lawful: she answered: All that I did is by the command of the Lord; and if He commanded to assume another, I would assume, since this should be by the command of God.

Interrogated whether she did this by the direction of Robert de Baudricourt: she answered no.

Interrogated whether she believes she did well of assuming male attire: she answered that all that which she did by the command of the Lord, she believes she did well, and thence she expects a good warrant and good help.

Interrogated whether, in this particular case, taking male attire, she believes she did well: she answered that nothing of the world she did in those things which she performed, except by the command of God.

Interrogated, when she saw that voice which came to her, whether there was light there: she answered that there was much of light on every side, and that this is well fitting. She said also to the interrogator that not all came to him.

Interrogated whether there was any angel above the head of her king, when she saw him the first time: she answered: By Blessed Mary! if there was, I do not know; nor did I see him.

Interrogated whether there was light there: she answered: There were there more than three hundred knights, and fifty torches, without counting spiritual light. And rarely have I revelations but that there is light there.

Interrogated how her king applied faith to her sayings: she answered that he had good signs, and through the clergy.

Interrogated what revelations her king had: she answered: You will not have them yet from me of this year. Likewise she said that for three weeks she was interrogated by the clergy, at the town of Chinon and Poitiers; and her king had a sign of her deeds, before he would believe her. And the clerics of her party were of this opinion that it seemed to them, in her deed, there was nothing but good.

Interrogated whether she was at Sainte-Katharine de Fierbois: she answered yes, and there she heard three masses in one day; and thereupon she went to the town of Chinon. Likewise she says that she sent letters to her king, in which was contained that she was sending to know if she should enter the town where her aforesaid king was; and that she had well progressed through a hundred and fifty leagues for coming toward him, to his help, and that she knew many good things for him. And it seems to her that in the same letters was contained that she should recognize well her aforesaid king among all others. Likewise she says that she had a sword which she took at the town of Vaucouleurs. She said also, while she was at Tours or in Chinon, in French à Chinon, she sent to seek a sword existing in the church of Sainte-Katharine de Fierbois, behind the altar; and immediately after it was found all rusty.

Interrogated how she knew that sword to be there: she answered that that sword was in the earth rusty, in which were five crosses; and she knew it to be there by the voices, nor had she ever seen the man who went to seek the aforesaid sword. And she wrote to the churchmen of that place that it might please them that she should have that sword; and they sent it. Nor was it much under the earth behind the altar, as it seems to her; yet she does not know properly whether it was before the altar or behind, but she estimates that she wrote then that the aforesaid sword was behind the altar. She says also that, immediately after the aforesaid sword was found, the churchmen of that place rubbed it, and immediately the rust fell off without violence; and it was an armor merchant of Tours who went to seek it; and the churchmen of that place gave a scabbard to Joan, and those also of Tours together with them, and they caused to be made two scabbards, one of red velvet, in French de velous vermeil; and another of cloth of gold. And she caused to be made another of very strong leather. She says however, when she was captured, she had not that sword. She says also that she continuously carried the oft-mentioned sword, after she had it, until she departed from Saint-Denis, after the assault of Paris.

Interrogated what blessing she made, or caused to be made, upon the aforesaid sword: she answered that she never made there nor caused to be made any blessing, nor would she have known how to do anything. Likewise she says that she well loved that sword, because it was found in the church of Sainte Katharine whom she well loved.

Interrogated whether she was at the town of Coulanges-la-Vineuse: she answered that she does not know.

(1) Today Coulange-la-Vineuse, near Auxerre. According to the chroniclers, it was near Auxerre that Joan of Arc broke the sword of Fierbois across the back of a prostitute. The prosecution, which was only vaguely informed on this point, was doubtless trying to surprise the accused with a question that appeared innocuous.

Interrogated whether she placed at any time her sword upon the altar, so that she placed it that it might be better fortuned: she answered no, that she knows of.

Interrogated whether she ever made prayer to this that the sword should be better fortuned: she answered: It is good to know that I would have wished my harness, in French mon harnois, to have been well fortuned.

Interrogated whether she had her sword, when she was captured: she answered no, but she had a certain sword which had been captured upon a Burgundian.

Interrogated where that sword remained and in what town: she answered that she offered a sword in Saint-Denis and arms, but it was not that sword. Likewise she says that she had that sword in Lagny, and from Lagny she carried the sword of that Burgundian aforesaid to Compiègne, because it was a good sword of war and good for giving good slaps and good blows, in French de bonnes buffes et de bons torchons. But she says that to say where she left it, does not belong to the trial, and she will not answer of this for now. She says further that her brothers have her goods, horses, sword, as she believes, and other things which are worth more than twelve thousand crowns.

(2) Lagny-sur-Marne.

Interrogated whether, when she went to Orleans, she had a banner, in French estandart ou banière, and of what color it was: she answered that she had a banner whose field was sown with lilies; and there was the world figured and two angels at the sides; and it was of white color of white cloth or boucassin [1], and there were written there these names Jhesus Maria, as it seems to her; and it was fringed with silk.

• [1] In the vulgar tongue boucassin, a fine and transparent linen cloth.

Interrogated whether these names Jhesus Maria were written above, or below, or at the side: she answered that at the side, as it seems to her.

Interrogated which she preferred, either her banner, or her sword: she answered that much, namely forty times, she preferred the banner than the sword.

Interrogated who caused her to make that painting on the banner: she answered: I have told you enough that I did nothing except by the command of God. She says also that she herself carried the aforesaid banner, when she attacked the adversaries, for avoiding lest she should kill anyone; and she says that she never killed a man.

Interrogated what company her king delivered to her, when he set her to work: she answered that he delivered ten or twelve thousand men; and that first she went to Orleans to the bastille of Saint-Loup, and thereupon to the bastille of the Bridge.

Interrogated at which bastille it was that she caused her men to retreat: she answered that she does not record. She says also that she was well secure that she should raise the siege of Orleans, by revelation made to her; and so she had told her king before she came thither.

Interrogated whether, when the assault was to be made, she told her people that she herself would receive arrows, bolts, stones from machines or cannons, etc.: she answered no; indeed a hundred were wounded or more; but she well told her people that they should not doubt and should raise the siege. She says also that, in the assault given against the bastille of the Bridge, she was wounded by an arrow or bolt in the neck; but she had great comfort from Sainte Katharine, and was healed within fifteen days; but she did not leave off for this to ride and transact.

Interrogated whether she well foreknew that she should be wounded: she answered that she well knew this, and had told her king; but that, this notwithstanding, she would not leave off further transacting. And this had been revealed to her by the voices of the two Saintesses, namely of Blessed Katharine and of Blessed Margarete. Saying further that she was the first who placed a ladder on high, in the said bastille of the Bridge; and raising the ladder itself she was, as above, wounded in the neck by the said bolt.

Interrogated why she did not receive treaty with the captain of Jargeau: she answered that the lords of her party answered the English that they should not have the term of fifteen days, which they requested; but that they should depart, themselves and their horses, in the present hour. She says also that, as for herself, she said that those of Jargeau should depart in their doublets or tunics [1], their lives safe, if they would; otherwise they should be taken by assault.

• Jargeau.
• [1] In French, in their little coat, that is to say without anything else than the garments worn under the armor.

Interrogated whether she had then deliberation with her counsel, namely with her voices, for knowing whether she should give the said term to them or not: she answered that of this she does not record.

And these things being performed, the further interrogation was immediately dismissed; and we assigned Thursday next following to appear there, for further examination or interrogation to be made.

March 1. Fifth Session. #

Likewise, on Thursday, March 1st, we, the aforesaid bishop, went to the accustomed place of the castle of Rouen; and the aforesaid Joan appeared before us in judgment, with the reverend fathers, lords, and masters assisting, namely: Gilles, abbot of the Holy Trinity of Fécamp; Pierre, prior of Longueville-Giffard; Jean de Châtillon, Érard Emengart, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Denis de Sabreuvras, Pierre Maurice, Gérard Feuillet, Maurice du Quesnay, Guillaume Lebouchier, Pierre Houdenc, Jean de Nibat, Jean Lefèvre, Jacques Guesdon, in sacred theology; Nicolas de Jumièges, Guillaume of Sainte-Katharine, Guillaume de Cormeilles, abbots; Jean Garin, in canon law; Raoul Roussel, doctor of both laws; — the abbots of Saint-Ouen and of Préaux, and the prior of Saint-Lô; Guillaume Heton, Nicolas Coppequesne, Thomas de Courcelles, Guillaume de Baudribosc, Jean Charpentier, Raoul Sauvage, Richard de Grouchet, Pierre Minier, Jean Maistre, Jean de Vautier, bachelors in sacred theology; — Nicolas de Venderès, Jean Bruillot, Jean Pinchon, Jean Basset, Jean de la Fontaine, Raoul Auguy, Jean Colombel, Richard de Saulx, Aubert Morel, Jean Duchemin, Laurent Dubust, Philippe Maréchal, in canon law; — Denis Gastinel, Jean Ledoux, Robert Barbier, in both laws; — André Marguerie, Jean Alespée, Gilles Deschamps, Nicolas Caval, Geoffroi de Crotay, Pierre Cave, Nicolas Maulin, in civil law; — Robert Morellet and Nicolas Loyseleur, canons of the church of Rouen.

In whose presence, we summoned and requested the said Joan that she should make and take the oath simply and absolutely, to speak the truth upon those things which should be asked of her. She answered that she was ready to swear to speak the truth of all things which she knew, touching the trial, as at other times she said. Likewise she said that she knows many things which do not touch the trial, and it is not necessary to say them. Afterward she said again: Of all that of which I shall know truly, which touches the trial, I will gladly say. Likewise still summoned and requested, as before, to make the oath: she answered: That which I shall know of true to answer, I will gladly say which touches the trial. And so she swore, touching the Holy Gospels. Afterward she said: Of that which I shall know which touches the trial, I will gladly say the truth; and I will tell you as much as I would say, if I were before the Roman Pope.

Interrogated what she says of our lord the Pope, and of whom she believes that he is the true Pope: she answered, by asking whether there were two. [1]

• [1] The schism had ceased July 26, 1429 by the abdication of Clement VIII (Gilles Muñoz); there was therefore but one pope; unless the judges wished here to make allusion to a pretended Benedict XIV who resided in an unknown place, with the assistance of a single cardinal, and of whom it is spoken in the letter of the Count of Armagnac to the Maid. See below, art. 37 of the act of accusation.

Interrogated whether she had had letters from the Count of Armagnac, for knowing to which of the three supreme pontiffs she ought to obey: she answered that the count himself wrote to her certain letters upon that deed; to which she gave an answer; among other things that, when she should be in Paris or elsewhere in quiet, she would give an answer. And she was then wishing to mount her horse, when she gave that answer.

And as for the copy of the letters of the said count and of Joan herself, which we then caused to be read in judgment, the same Joan was interrogated whether that was her answer, which was contained in the aforesaid copy. She answered, that she estimates she made that answer in part, not in whole.

Interrogated whether she said she knew by the counsel of the King of kings, that which the aforesaid count ought to hold of this: she answered that of this she knows nothing.

Interrogated whether she made doubt to whom the aforesaid count ought to obey: she answered that she did not know thence what to command to whom he ought to obey, because the count himself asked to know to whom God wished him to obey. But as for the said Joan, she holds and believes that we ought to obey our lord the Pope existing in Rome. She says also that she said another thing to the messenger of the aforesaid count, which is not contained in that copy of letters; and unless he had immediately departed, he would have been cast into the water, not however by Joan herself. Likewise she says that, of that which he asked to know to whom God wished that the count himself should obey, she answered that she did not know; but she sent to him several things which were not placed in writing. And as much as is of herself, she believes in the lord Pope who is of Rome.

Interrogated why she wrote that she would give at another time an answer of this, since she believed in him who is of Rome: she answered that the answer given by her, was upon other matter than upon the deed of the three supreme pontiffs.

Interrogated whether she had said that, upon the deed of the three supreme pontiffs, she would have counsel: she answered that she never wrote nor caused to be written upon the deed of the three supreme pontiffs. And this she swore by her oath, that she never wrote nor caused to be written.

Interrogated whether she was accustomed to place in her letters these names Jhesus Maria, with a cross: she answered that in some she placed, and sometimes not; and sometimes she placed a cross in sign that he of her party to whom she wrote, should not do that which she wrote to him.

The tenors of the letters which the said count and Joan wrote to each other, are inserted below among the articles of the promoter.

(1) We leave this notice by the clerks in the place it occupies in the manuscript, although it would have been better placed above, p. 82, line 14.

Thereupon there were read to the same Joan the letters which the said Joan sent to our lord the King, to the lord Duke of Bedford [1] and others.

• [1] John of Lancaster, Duke of Bedford, uncle of Henry VI, charged with the government of France during the minority of his nephew.

The tenor of which letters also is placed below among the articles of the promoter.

And thereupon she was interrogated whether she recognized those letters: she answered yes, except three words, namely that which is said render to the Maid, where ought to be placed render to the King; another which is said head of war, and the third which is placed there body for body; which were not in those letters which she sent. She says also that never did any lord dictate those letters, but she herself dictated them before she sent them; well however they were shown to some of her party. Likewise she says that, before seven years are passed, the English will leave a greater pledge than they did before Orleans, and that they will lose all in France. She says also that the aforesaid English will have a greater loss than they ever had in France; and this will be by a great victory which God will send to the French.

(2) See above, the note on p. 55.

(3) The source reads dicta.

Interrogated how she knows this: she answered: I well know this by revelation which was made to me, and that within seven years it will happen; and I should be well angry that it were so much deferred. She said also that she knows that by revelation, as well as she knew that we were then before her.

Interrogated when this will happen: she answered that she does not know the day nor the hour.

Interrogated in what year it will happen: she answered: You will not have this yet; well however I would wish that this were before the feast of Saint John.

Interrogated whether she said that, within the winter feast of Blessed Martin, this will happen: she answered that she had said that, before the winter feast of Blessed Martin, many things should be seen; and it may be that there will be English who shall be cast down to the earth.

Interrogated what she said to John Grey, her guard, of that feast of Blessed Martin: she answered: I have told you.

Interrogated by whom she knows this future thing: she answered that she knows this through Sainte Katharine and Margarete.

Interrogated whether Saint Gabriel was with Saint Michael, when he came to her: she answered that of this she does not record.

Interrogated, whether after Tuesday last past, she spoke with Sainte Katharine and Margarete: she answered yes; but she does not know the hour.

Interrogated on what day: she answered yesterday and today; nor is there a day but that she hears them.

Interrogated whether she sees them always in the same habit: she answered that she sees them always in the same form; and their figures are crowned very opulently. Of other habits she does not speak. Likewise she says that of their tunics she knows nothing.

Interrogated how she knows that the thing appearing to her is man or woman: she answered that she well knows and recognizes them by their voices, and that they revealed to her; nor does she know anything but that it is done by revelation and command of God.

Interrogated what figure she sees there: she answered that she sees a face.

Interrogated whether those Saintesses appearing have hair: she answered: It is good to know.

(1) Supply that they have.

Interrogated whether anything was medium between their crowns and their hair: she answered no.

Interrogated whether their hair was long and hanging: she answered: I know nothing. She says also that she does not know whether there was anything of arms, or whether there were other members figured. Likewise she says that they spoke very well and beautifully, and she understood them very well.

Interrogated how they spoke, since they had no members: she answered: I refer myself to God. Likewise she says that that voice is beautiful, sweet, and humble, and speaks the French language.

Interrogated whether Sainte Margarete speaks the English language: she answered: How should she speak English, since she is not of the party of the English?

Interrogated whether, in the aforesaid heads with crowns, there were rings in the ears or elsewhere: she answered: I know nothing of this.

Interrogated whether she herself, Joan, had rings: she answered, speaking to us the aforesaid bishop: You have one of mine; render it to me. Likewise she says that the Burgundians have another ring. And she requested of us that, if we had the aforesaid ring, we should show it to her.

Interrogated who gave her the ring which the Burgundians have: she answered that her father, or mother; and it seems to her that there were written there these names Jhesus Maria; she does not know who caused them to be written, nor was there any stone there, as it seems to her; and the same ring was given to her at the town of Domrémy. Likewise she says that her brother gave her another ring which we had, and that she charged us with giving it to the church. Likewise she says that she never healed any person by any of her rings.

Interrogated whether Sainte Katharine and Margarete spoke with her under the tree, of which mention is made above: she answered: I know nothing.

Interrogated whether, at the spring which is near the tree, the aforesaid Saintesses spoke with her: she answered yes, and that she heard them there; but what they said to her then, she does not know.

Interrogated what the same Saintesses promised her, either there, or elsewhere: she answered that they made no promise to her, unless this were by permission of God.

Interrogated what promises they had made to her: she answered: This is not of your trial in the whole. And of some things, they told her that her king should be restored to his kingdom, whether his adversaries will or will not. She says also that they promised to conduct Joan herself into paradise, and so she requested of them.

Interrogated whether she had other promise: she answered that there is another promise, but she will not say it, and that this does not touch the trial. And she says that within three months, she will say the other promise.

Interrogated whether the voices said that within three months she shall be delivered from prison: she answered: This is not of your trial; yet I do not know when I shall be delivered. And she said that those who wish to take her from this world, may well go before her.

Interrogated whether her counsel told her that she shall be delivered from the present prison: she answered: Speak with me within three months; I will answer you of this. She said further: Ask of the assistants under their oath whether this touches the trial.

And afterward, deliberation of the assistants having been held, who all deliberated that it touched the trial, she said: I always well told you that you did not know all. And it will behoove once that I be delivered. And I wish to have permission, if I shall say; therefore I ask a delay.

Interrogated whether the voices prohibited her from saying the truth: she answered: Do you wish that I say to you that which goes to the King of France? There are many things which do not touch the trial. She said also that she well knows that her king will gain the kingdom of France; and this she knows as well as she knew that we were before her in judgment. She said also that she would have been dead, unless there were the revelation which comforts her daily.

Interrogated what she did with her mandrake [1]: she answered that she has no mandrake, nor ever had; but she heard it said that near her town there is one, and she never saw any. She said also that she heard it said that it is a dangerous thing and bad to keep; she does not know however of what it serves.

• [1] The instruction tended to establish that Joan was depository of a mandrake. On the subject of this superstition, here is what is found in the Journal d’un Bourgeois de Paris, at the year 1429: And at this time brother Richart (of whom it will be spoken below in the interrogatories of the Maid) caused to be burned several mandrakes which many sorts of people kept in places of rest; and they had so great faith in this filth that for true they believed firmly that, as long as they had it, provided it were very cleanly wrapped in beautiful cloths of silk or linen, that never a day of their lives should they be poor… by the bad counsel of some old women, who believe they know too much when they thrust themselves into such wickedness, which are straight sorceries and heresies.

Interrogated in what place that mandrake is, of which she heard speak: she answered that she heard it said that it is in the earth, near that tree of which it is said above; but she does not know the place. She says also that she heard it said that above that mandrake is a hazel.

Interrogated of what she heard it said that that mandrake serves: she answered she heard that it makes money come; but she does not believe in this anything. And she says that her voices never said anything of this to her.

Interrogated in what figure Saint Michael was, when he appeared to her: she answered that she did not see a crown on him; and of his clothes she knows nothing.

Interrogated whether he was naked: she answered: Do you think that God has not wherewithal to clothe him?

Interrogated whether he had hair: she answered: Why should it have been cut off? She says also that she did not see him, Blessed Michael, after she departed from the castle of Crotoy [1], nor does she see him very often. And lastly she says that she does not know whether he has hair.

• [1] Fortress of Ponthieu, where she had been imprisoned before she was transferred to Rouen.

Interrogated whether he had a balance: she answered: I know nothing. Likewise she says that she has great joy when she sees him; and it seems to her that, when she sees him, she is not in mortal sin. Likewise she says that Sainte Katharine and Margarete gladly make her confess sometimes, and by turns. Likewise she says that, if she be in mortal sin, she does not know.

Interrogated whether, when she confesses, she believes herself to be in mortal sin: she answered that she does not know if she has been in mortal sin, and she does not believe of this to have done works; nor may it please, she said, God that I ever was; nor also may it please Him that I do works or have done, by which my soul is burdened.

Interrogated what sign she gave to her king that she came from God: she answered: I always answered you that you will not extract that from my mouth. Go to ask him.

Interrogated whether she swore not to reveal that which should be asked of her, touching the trial: she answered: I at other times told you that I will not say to you that which shall touch that which goes to our king. And of that which goes to him, I will not speak.

Interrogated whether she knows the sign which she gave to her same king: she answered: You will not know this from me. And then, because it was said to her that this touched the trial: she answered: Of that which I promised to keep well secret, I will not tell you that. And further she said: I promised in such a place, that I cannot tell you without perjury.

Interrogated to whom she promised this: she answered that to Sainte Katharine and Margarete she promised, and this was shown to the king. Likewise she says that she promised this to the two Saintesses aforesaid, without that they required it. And she herself, Joan, at the request of her own self did this, because too many people would have asked this of her, unless she had promised it to the aforesaid Saintesses.

Interrogated whether, when she showed the sign to the king, there was any other with him in his company: she answered that she estimates no other to have been there, although quite near were many people.

(1) The Latin ab is used in the sense of cum (“with”), just as in French one said à lui or o lui for “with him.”

Interrogated whether she saw a crown above the head of her king, when she showed him the sign: she answered: I cannot tell you without perjury.

Interrogated whether her king had a crown, when he was at Reims: she answered that, as she estimates, the king himself received gratefully that crown which he found at Reims; but a much richer one was brought to him afterwards. And this he did for hastening his deed, at the request of those of the city of Reims, for avoiding the burden of armed men; and, if he had waited, he would have had a crown a thousand times richer.

Interrogated whether she saw that crown which is richer: she answered: I cannot tell you this, without incurring perjury. And, if I have not seen, I heard it said that it is so rich or opulent.

Which things being thus performed, we made an end for that day; and we assigned for those things which were further to be done, Saturday and the eighth hour of the same day in the morning, requiring the bystanders that, on the same day and hour, in the same place they should be present.

March 3. Sixth session. #

Also, on Saturday, the third day of March, immediately following, in the place designated above, the aforesaid Joan appeared before us, with the following fathers, lords, and masters assisting: Giles, Abbot of Sainte-Trinité of Fécamp; Peter, Prior of Longueville; Jean de Châtillon, Erard Emengart, Jean Pulchripatris, Jacques de Tournon, Nicolas Midi, Denis de Saheiiçras, Nicolas Amici, Guillaume Evrard (1), Pierre Maurici, Gérard Fueillet, Maurice de Quesnejo, Pierre Houdenc, Jean de Nihat, Jacques Guesdon, in sacred theology; — Guillaume, Abbot of Sainte-Marie de Cormeilles, in canon law; — Guillaume Desjardins, Giles Quenivety, Roland Scriptoris, and Guillaume de Caméra, doctors of medicine; — the Abbot of Saint-Georges, the Abbot of Préaux, the Prior of Saint-Laud; and also Nicolas Coppequesne, Thomas de Courcelles, Guillaume (2) Magistri, Guillaume de Baudribosco, Jean Pigache, Raoul Silvestris, Richard de Groucheto, Pierre Minerii, bachelors in sacred theology; — Jean Ledoux, in both laws; Jean de Que.iaino, Jean Columbelli, Raoul Auguj, Aubert Morelli, in canon law; — Geoffroy de Crotejo, Burell de Cormeilles, Nicolas Maulini, licentiates in civil law, — and Nicolas Loiselleur, canon of the church of Rouen.

(1) Guillaume Evrard or Erard, doctor of theology, treasurer and canon of Langres Cathedral, canon of Laon and Beauvais. Born in Langres, he had pursued brilliant studies at the Collège de Navarre in Paris, and had passed through all university degrees. Procurator, then emeritus rector, he was preparing, at the time of the Maid’s trial, to represent the French nation at the Council of Basel. It was he who delivered the violent sermon of May 24 which preceded Joan of Arc’s abjuration. In 1432 he was in Basel. Stripped of his benefices by the successive conquests of the French party, he received as compensation from the King of England a prebend in Rouen, then the title of King’s chaplain, with a manor in the county of Southampton, and an annual pension of twenty pounds sterling (1437). The following year, he was made dean of the chapter of Rouen, and he died in 1444 in the exercise of that dignity. (DIBOULAI, Hist. Univ. Pari<:., t. V, p. 417; RYMER, t. X, p. 678).

(2) Sic, Mss. 5965 and 5966. Read Jean (?)

In their presence, we asked Joan to swear simply and absolutely to tell the truth about the things that would be asked of her. To which she replied: As I have done before, I am ready to swear. And so she swore, touching the holy Gospels.

Then, because she had said that Saint Michael had wings, and with this she had not spoken of the bodies or members of Saints Catherine and Margaret; she was asked what she wished to say about these things. To which she replied: I have told you what I know, and I will not answer you otherwise. She also said that she saw Saint Michael himself and those Saints so well that she well knows them to be saints in paradise.

Asked if she saw anything of them other than their faces: she replied: I have told you all that I know about this; and as for telling all that I know, I would prefer that you cut off my neck. She also said that she would willingly tell all that she knew concerning the proceedings.

Asked if she believes that Saint Michael and Saint Gabriel have natural heads: she replied: I saw them with my own eyes, and I believe that they are, as firmly as God is.

Asked if she believes that God formed them in those manner and form in which she sees them: she replied that yes.

Asked if she believes that God created them in those manner and form from the beginning: she replied: You will have nothing else for the present, besides what I have answered.

Asked if she knew by revelation that she would escape: she replied: This does not concern these proceedings. Do you want me to speak against myself?

Asked if her voices told her anything about it: she replied: This is not part of these proceedings. I refer myself to the proceedings. And, if it all concerned you, I would tell you everything. She further said that, by her faith, she knows neither the day nor the hour when she will escape.

Asked if the voices told her anything about this in general: she replied: Yes, truly; they told me that I would be delivered, but I know neither the day nor the hour; and that I should boldly put on a cheerful face.

Asked whether, when she first came to her king, he asked her if she had a revelation that she should change her attire: she replied: I have answered you about this; however, I do not recall if this was asked of me. And that is written in the city of Poitiers.

Asked if she remembers that the masters who examined her in the other obedience, some for one month, others for three weeks, asked her about changing her attire: she replied: I do not remember; however, they asked me where I had taken up this male attire; and I told them that I had taken it up at the town of Vaucouleurs.

Asked whether the aforesaid masters asked her if she had taken up that attire by her voices: she replied: I do not remember.

Asked whether her queen (1) asked her about changing her attire, when she first visited her: she replied: I do not remember.

(1) Marie d’Anjou, wife of Charles VII.

Asked if her king, queen, and others of her party ever asked her to lay aside male attire: she replied: This is not part of these proceedings.

Asked whether, at the castle of Beaurevoir (1), she was asked about this: she replied: Yes, truly. And I replied that I would not lay it aside, without God’s permission.

• She also said that the Demoiselle de Luxembourg (2) and the Lady of Beaurevoir (3) offered her women’s clothing, or cloth to make it, asking Joan to wear such clothing. And she replied that she did not have God’s permission, and that it was not yet time.

Asked if Lord Jean de Pressy and others at Arras offered her women’s clothing: she replied that he and many others had often asked her to accept such clothing.

Here begins what remains of the minute taken at the hearing by Guillaume Manchon, clerk of the trial. (4)

Manchon’s French minute:

• She also said that the Demoiselle de Luxembourg and the Lady of Beaurevoir offered her women’s clothing or cloth to make it, and asked her to wear it; and she replied that she did not have permission from Our Lord, and that it was not yet time.

• Asked if Lord Jean de Pressy and others at Arras offered her women’s clothing: she replied that he and many others had often asked her to accept such clothing.

(1) Castle of Jean de Luxembourg, located at the sources of the Scheldt, not far from Saint-Quentin.

(2) Jeanne de Luxembourg sister of Count Waleran, says Monstrelet, very ancient, who was in the castle of Beaurevoir, under the governance of Lord Jean de Luxembourg, her nephew…. whom she loved very cordially (book II, ch. 93). For some months, she had become Countess of Saint-Pol and Ligny, by the death of Philip of Brabant.

(3) Jeanne de Béthune, Viscountess of Meaux, married to Jean de Luxembourg. (DUCHESNE, Hist. de la Mais. de Béth., book V, ch. 3.)

(4) D’Urfé Manuscript, fol. 17 et seq.

Official Latin record (continued):

Asked whether she believed that she had transgressed or sinned mortally by taking women’s clothing: she replied that she acts better by obeying and serving her supreme lord, namely God. She also said that, if she had been obliged to take such women’s clothing, she would have done so sooner at the request of the two aforesaid ladies, than of other ladies in France, except her queen.

Asked whether, when God revealed to her that she should change her attire to male attire, this was by the voice of Saint Michael, or by the voice of Saint Catherine or Saint Margaret: she replied: You will have nothing else now.

Asked whether, when her king put her to work, and she had her banner made, other men-at-arms had pennons made in the manner and example of Joan’s pennon: she replied: It is good to know that the lords maintained their arms. She also says that some of the companions of war had some of those pennons made, as it pleased them, and others did not.

Asked of what material they had them made, whether it was of linen or woolen cloth: she replied that it was of white satin, in French de blans satins, and on some there were lilies; nor did Joan have of her company more than two or three lances; but the companions of war sometimes had pennons made in the likeness of hers, and they did that only to distinguish their men from others.

Asked if the said pennons were renewed very often: she replied: I do not know. When the lances were broken, new ones were made.

Asked whether she ever said that the pennons made in the likeness of hers were fortunate: she replied that sometimes she would tell her men: Enter boldly through the midst of the English, and she herself would enter.

Asked if she told them to carry those pennons boldly, and that they would have good fortune: she replied that she told them well what had happened, and what was yet to happen.

Asked whether she placed or had placed holy water on the pennons, when they were newly taken up: she replied: I know nothing of this. And if this was done, it was not by my command.

Asked if she saw them sprinkled with holy water: she replied: This is not part of these proceedings. And if I saw this done, I am not now advised to answer.

Asked if the companions of war had the names Jesus Maria placed on their pennons: she replied: By my faith, I do not know.

Asked if she turned or had cloths turned, in the manner of a procession, around an altar or a church, to make pennons from them: she replied that no, nor did she see anything done.

Asked, when she was before the town of Jargeau, what it was that she carried behind her helmet or casque, and if there was anything round there: she replied: By my faith, there was nothing there.

Asked if she ever knew Brother Richard (1): she replied: I had never seen him when I came to the town of Troyes.

Asked what kind of face Brother Richard made for her: she replied that the people of Troyes, as she believes, sent him to her, saying that they doubted whether Joan was a thing coming from God; and when the same brother approached her, he made the sign of the cross and sprinkled holy water. And then she said to him: Approach boldly, I will not fly away.

Asked if she had seen or had made any images or paintings of herself and in her likeness: she replied that she saw in Arras a painting in the hand of a certain Scot; and there was a likeness of Joan fully armed, presenting certain letters to her king, with one knee bent. And she said that she never saw or had made any other image or painting of herself.

(1) This man, whom the English sought to make a source of scandal and with whom they consistently tried to associate the Maid, was a mendicant friar of the Augustinian observance or, according to others, a Franciscan. He claimed to have come from Jerusalem with news that the year 1430 would bring the most marvellous events ever seen, citing in support of his prediction the Apocalypse and the testimony of a certain Brother Bernard, who at the same time was bringing about numerous conversions in Italy. Brother Richard came to Paris at the beginning of April 1429 and began preaching on 16 April at Sainte-Geneviève, then on the following days at the Innocents, at the site of the Dance of Death. The Bourgeois of Paris calls him a man of very great prudence, learned in prayer, a sower of good doctrine for the edification of his neighbour.… He began his sermon at about five in the morning and continued until between ten and eleven; and there were always some five or six thousand people at his sermon.… And truly, the ten sermons he preached in Paris, and one at Boulogne, turned the people more towards devotion than all the preachers who had preached in Paris during the previous hundred years. On the evening of 30 April, part of the population went to Montmartre, where he was to preach the following morning, but Brother Richard did not appear: the English authorities had ordered him to leave. He departed for Auxerre and travelled through part of Burgundy and Champagne. After the submission of Troyes, he joined the Maid’s company and accompanied her on her campaigns, benefiting from the generosity of the towns towards him. The accounts of the city of Orléans record several gifts that Brother Richard received for preaching to the people of Orléans during Lent 1430: To Jehan Moreau, bookseller, for binding Brother Richard’s book, four Paris sous. — Item, to Phelippot d’Orléans, for carving a copper Jesus for Brother Richard, six saluts, each costing eighteen Paris sous, making 108 Paris sous. — Item, to Master Guillaume Greslier, to pay the expenses incurred by Brother Richard in the house of Jehan Greslier, his father, from the eve of Palm Sunday until the Wednesday after Low Sunday, in all nine livres and six Paris sous. (Journal d’un Bourgeois de Paris, under the year 1429; Chronique dite de la Pucelle; Monstrelet, book II, ch. 63; Lottin, Recherches sur la ville d’Orléans, vol. I, p. 262; manuscript bundle of warrants relating to the expenses of the city of Orléans during 1429–1430, Bibliothèque d’Orléans.)

Asked whether, in the house of her host, in the city of Orléans, there was a tablet where three women were depicted, and on it inscribed, Justice, peace, union: she replied that she knows nothing of this.

Asked whether she knows that those of her party had services, masses, and prayers (1) said in her honor: she replied that she knows nothing; and, if they had any service said, it was not by her command; however, if they prayed for her, it seems to her that they do no wrong.

Asked whether those of her party firmly believe that she is sent by God: she replied: I do not know whether they believe it, and I refer myself to their minds; but if they do not believe it, nevertheless I am sent by God.

Asked whether she believes that they have good belief, believing her to be sent by God: she replied: If they believe that I am sent by God, they are not mistaken about this. (2)

(1) Prayers of this kind were indeed said in the churches of France. We will report them at the end of the work.

(2) In the margin of the manuscript: Joan is sent by God, as she says.

Asked whether she knew the minds of those of her party, when they kissed her feet, hands, and clothes: she replied that many gladly saw her, and yet they kissed her hands as little as she could allow; but poor people gladly came to her, because she did not displease them, but rather helped to support them.

Asked what reverence the citizens of Troyes showed her upon entering the town: she replied that they showed her no reverence. She further says that, as it seems to her, Brother Richard entered the town of Troyes with her and her people; but she does not remember if she saw him at the entrance.

Asked if Brother Richard preached a sermon upon Joan’s arrival at the aforesaid town: she replied that she did not stay there long, nor did she lie down in the town; and she knows nothing of the sermon.

Asked whether she was in the city of Reims for many days: she replied that, as she believes, she and her people were there for five or six days.

Asked whether she lifted any child from the sacred font there: she replied that she lifted one at Troyes; but she does not remember having lifted any at Reims or at Château-Thierry. She lifted two at Saint-Denis in France. And she gladly gave the name Charles to sons, in honor of her king, and the name Joan to daughters; and sometimes she imposed a name as it pleased the mothers.

Asked whether the women of that town had their rings touch the ring that Joan wore on her finger: she replied that many women touched my hands and my rings; but I do not know their mind or intention.

Asked who were those of her company who took butterflies on her banner before Château-Thierry (1): she replied that it was never done on their part; but those of this party invented it.

(1) No explanation of this fact is found anywhere. The accusation abandoned it.

Asked what she did at Reims with the gloves in which her king was consecrated: she replied that there was a delivery of gloves there, to be given to the knights and nobles who were present; and there was one who had lost his gloves; but she did not say that she would have them found. She also said that her banner was in the church of Reims; and it seems to her that it was quite near the altar, while her king was being consecrated, and she herself held it there for a while. However, she does not know whether Brother Richard held it there.

Asked whether, when she traveled through the country, she often received the sacrament of the Eucharist and penance, when she was in good towns: she replied that yes, sometimes.

Asked if she received the aforesaid sacraments in male attire: she replied that yes; but she does not remember having received them in armor.

Asked why she took the palfrey, in French la haquenée, of the Bishop of Senlis: she replied that the same palfrey was bought for two hundred saluts. She does not know whether he received them or not; however, she had an assignment for this, or it was paid; and she also wrote to the same bishop that he would have his aforesaid palfrey back, if he wished, and that she did not want it, nor was it worth anything for enduring punishment.

Asked what age the child was whom she revived at Lagny: she replied that the child was three days old; and it was brought before the image of the Blessed Mary in Lagny, and it was said to Joan that the girls of the town were before the said image, and that she would go to pray to God and the Blessed Virgin, that life might be given to the infant. And then she went with the other girls and prayed, and finally life appeared in that child, who made three gasps and was baptized afterwards; and immediately he died and was buried in blessed ground. And three days had passed, as it was said, during which no life had appeared in the child; and he was as black as Joan’s tunic. But when he gasped, his color began to return. And Joan was with the girls, praying on bended knees, before Our Lady.

Asked whether it was said throughout that town that she had caused that resuscitation to happen, and that this was done at her prayer: she replied that she did not inquire about this.

Asked whether she knew or had seen Catherine de La Rochelle (1); she replied that yes, at the towns of Jargeau and Montfaucon, in the Duchy of Berry.

Asked whether the same Catherine showed her a certain lady, clothed in white, whom she sometimes said appeared to her: she replied that no.

Asked what that Catherine told her: she replied that that Catherine told her that a certain white lady, clothed in cloth of gold, came to Catherine, telling her to go through the good towns, and that her king should give her heralds and trumpeters to proclaim that whoever had gold, silver, or treasure hidden, should immediately bring it forth; and that those who had it hidden and did not bring it forth, would be well known by the same Catherine, and she would well know how to find the said treasures; and that she would pay Joan’s men-at-arms from these. To which, the said Joan replied to the same Catherine that she should return to her husband, and manage her household, in French son mesnage, and raise her children. And to know the certainty of this Catherine’s matter, Joan spoke to Saint Catherine or Saint Margaret; who told her that, concerning the matter of the said Catherine de La Rochelle, it was nothing but foolishness, and that it was all nothing. And she wrote to her king what he should do about this; and when she came to him, she told him that it was foolishness, and all nothing concerning that Catherine’s matter; nevertheless, Brother Richard wanted that Catherine to be put to work, and because of this, the aforesaid Brother Richard and Catherine were very displeased with Joan.

Asked whether she spoke with the aforesaid Catherine, about going to La Charité-sur-Loire (1): she replied that the said Catherine did not advise her to go there, and that it was too cold; and she told the same Joan not to go. Also, the same Joan told the aforesaid Catherine, who wanted to go to the Duke of Burgundy to make peace: that it seemed to her that peace would not be found, except by the point of the lance. Also she said that she asked Catherine whether that white lady who appeared to her, came every night to her, saying that she wanted to lie with her in the same bed for this reason. And in fact she lay down and Joan watched until midnight, and saw nothing there; then she fell asleep. And when morning came, she asked the same Catherine whether that white lady had come to her. To which she replied that yes, while Joan was sleeping, and that she had not been able to wake her. And then Joan asked if that lady would come the next night; and the same Catherine replied that yes; for which reason Joan slept during the day, so that she could watch all the following night. And she lay down that night with the said Catherine, and watched all night; but saw nothing, although she often asked Catherine whether that lady would come, and the said Catherine replied: Yes, immediately.

(1) La Charité-sur-Loire, today in the department of Nièvre. It was in the winter of 1429 that the Maid presented herself before this place.

Consequently, the same Joan was asked what she did in the ditches of the town of La Charité: she replied that she had an assault made there, but she did not throw or have thrown holy water there, by way of sprinkling.

Asked why she did not enter the aforesaid town of La Charité, after she had a command from God: she replied: Who told you that I had a command from God?

Asked if she had counsel from her voice: she replied that she wanted to come to France (1); but the men-at-arms told her that it was better to go first before the town of La Charité.

Asked if she was long in the tower of Beaurevoir:

(1) After the reduction of Saint-Pierre-le-Moûtier in Nivernais.

she replied that she was there for four months, or thereabouts. And she said that, when she knew the English were coming to take her, she was very angry; and yet the voices often forbade her to jump from that tower; and finally, for fear of the English, she jumped and commended herself to God and the Blessed Mary, and was injured by that jump; and after she jumped, the voice of Saint Catherine told her to put on a cheerful face, and that she would recover, and that the people of Compiègne would receive help. She also said that she always prayed for the people of Compiègne, together with her counsel.

Asked what she said, after she jumped: she replied that some said she was dead; and, immediately after it appeared to the Burgundians that she was alive, they told her that she had jumped.

Asked whether she then said that she would rather die than be in the hands of the English: she replied that she said she would rather render her soul to God than be in the hands of the English.

Asked whether she was then angry, and whether she blasphemed the name of God: she replied that she never cursed any Saint, male or female, and that she was never accustomed to swearing.

Asked about the matter of the town of Soissons and the captain who had surrendered it, whether she denied God that, if she held the aforesaid captain, she would have him cut into four parts: she replied that she never denied any Saint, male or female, and that those who said or reported this, misunderstood.

Manchon’s French minute (continued):

Asked whether she believed that she had transgressed or sinned mortally by taking women’s clothing: she replied that she acts better by obeying and serving her supreme lord, namely God. She also said that, if she had been obliged to take such women’s clothing, she would have done so sooner at the request of the two aforesaid ladies, than of other ladies in France, except her queen.

Asked whether, when God revealed to her that she should change her attire to male attire, this was by the voice of Saint Michael, or by the voice of Saint Catherine or Saint Margaret: she replied: You will have nothing else now.

Asked whether, when her king put her to work, and she had her banner made, other men-at-arms had pennons made in the manner and example of Joan’s pennon: she replied: It is good to know that the lords maintained their arms. She also says that some of the companions of war had some of those pennons made, as it pleased them, and others did not.

Asked of what material they had them made, whether it was of linen or woolen cloth: she replied that it was of white satin, in French de blans satins, and on some there were lilies; nor did Joan have of her company more than two or three lances; but the companions of war sometimes had pennons made in the likeness of hers, and they did that only to distinguish their men from others.

Asked if the said pennons were renewed very often: she replied: I do not know. When the lances were broken, new ones were made.

Asked whether she ever said that the pennons made in the likeness of hers were fortunate: she replied that sometimes she would tell her men: Enter boldly through the midst of the English, and she herself would enter.

Asked if she told them to carry those pennons boldly, and that they would have good fortune: she replied that she told them well what had happened, and what was yet to happen.

Asked whether she placed or had placed holy water on the pennons, when they were newly taken up: she replied: I know nothing of this. And if this was done, it was not by my command.

Asked if she saw them sprinkled with holy water: she replied: This is not part of these proceedings. And if I saw this done, I am not now advised to answer.

Asked if the companions of war had the names Jesus Maria placed on their pennons: she replied: By my faith, I do not know.

Asked if she turned or had cloths turned, in the manner of a procession, around a castle or a church, to make pennons from them: she replied that no, nor did she see anything done.

Asked, when she was before the town of Jargeau, what it was that she carried behind her helmet or casque, and if there was anything round there: she replied: By my faith, there was nothing there.

Asked if she ever knew Brother Richard (1): she replied: I had never seen him when I came to the town of Troyes.

Asked what kind of face Brother Richard made for her: she replied that the people of Troyes, as she believes, sent him to her, saying that they doubted whether Joan was a thing coming from God; and when the same brother approached her, he made the sign of the cross and sprinkled holy water. And then she said to him: Approach boldly, I will not fly away.

Asked if she had seen or had made any images or paintings of herself and in her likeness: she replied that she saw in Arras a painting in the hand of a certain Scot; and there was a likeness of Joan fully armed, presenting certain letters to her king, with one knee bent. And she said that she never saw or had made any other image or painting of herself.

Asked whether, in the house of her host, in the city of Orléans, there was a tablet where three women were depicted, and on it inscribed, Justice, peace, union: she replied that she knows nothing of this.

Asked whether she knows that those of her party had services, masses, and prayers (1) said in her honor: she replied that she knows nothing; and, if they had any service said, it was not by her command; however, if they prayed for her, it seems to her that they do no wrong.

Asked whether those of her party firmly believe that she is sent by God: she replied: I do not know whether they believe it, and I refer myself to their minds; but if they do not believe it, nevertheless I am sent by God.

Asked whether she believes that they have good belief, believing her to be sent by God: she replied: If they believe that I am sent by God, they are not mistaken about this. (2)

Asked whether she knew the minds of those of her party, when they kissed her feet, hands, and clothes: she replied that many gladly saw her, and yet they kissed her hands as little as she could allow; but poor people gladly came to her, because she did not displease them, but rather helped to support them.

Asked what reverence the citizens of Troyes showed her upon entering the town: she replied that they showed her no reverence. She further says that, as it seems to her, Brother Richard entered the town of Troyes with her and her people; but she does not remember if she saw him at the entrance.

Asked if Brother Richard preached a sermon upon Joan’s arrival at the aforesaid town: she replied that she did not stay there long, nor did she lie down in the town; and she knows nothing of the sermon.

Asked whether she was in the city of Reims for many days: she replied that, as she believes, she and her people were there for four or five days.

Asked whether she lifted any child from the sacred font there: she replied that she lifted one at Troyes; but she does not remember having lifted any at Reims or at Château-Thierry. She lifted two at Saint-Denis in France. And she gladly gave the name Charles to sons, in honor of her king, and the name Joan to daughters; and sometimes she imposed a name as it pleased the mothers.

Asked whether the women of that town had their rings touch the ring that Joan wore on her finger: she replied that many women touched my hands and my rings; but I do not know their mind or intention.

Asked who were those of her company who took butterflies on her banner before Château-Thierry (1): she replied that it was never done on their part; but those of this party invented it.

Asked what she did at Reims with the gloves in which her king was consecrated: she replied that there was a delivery of gloves there, to be given to the knights and nobles who were present; and there was one who had lost his gloves; but she did not say that she would have them found. She also said that her banner was in the church of Reims; and it seems to her that it was quite near the altar, while her king was being consecrated, and she herself held it there for a while. However, she does not know whether Brother Richard held it there.

Asked whether, when she traveled through the country, she often received the sacrament of the Eucharist and penance, when she was in good towns: she replied that yes, sometimes.

Asked if she received the aforesaid sacraments in male attire: she replied that yes; but she does not remember having received them in armor.

Asked why she took the palfrey, in French la haquenée, of the Bishop of Senlis: she replied that the same palfrey was bought for two hundred saluts. She does not know whether he received them or not; however, she had an assignment for this, or it was paid; and she also wrote to the same bishop that he would have his aforesaid palfrey back, if he wished, and that she did not want it, nor was it worth anything for enduring punishment.

Asked what age the child was whom she revived at Lagny: she replied that the child was three days old; and it was brought before the image of the Blessed Mary in Lagny, and it was said to Joan that the girls of the town were before the said image, and that she would go to pray to God and the Blessed Virgin, that life might be given to the infant. And then she went with the other girls and prayed, and finally life appeared in that child, who made three gasps and was baptized afterwards; and immediately he died and was buried in blessed ground. And three days had passed, as it was said, during which no life had appeared in the child; and he was as black as Joan’s tunic. But when he gasped, his color began to return. And Joan was with the girls, praying on bended knees, before Our Lady.

Asked whether it was said throughout that town that she had caused that resuscitation to happen, and that this was done at her prayer: she replied that she did not inquire about this.

Asked whether she knew or had seen Catherine de La Rochelle (1); she replied that yes, at the towns of Jargeau and Montfaucon, in the Duchy of Berry.

Asked whether the same Catherine showed her a certain lady, clothed in white, whom she sometimes said appeared to her: she replied that no.

Asked what that Catherine told her: she replied that that Catherine told her that a certain white lady, clothed in cloth of gold, came to Catherine, telling her to go through the good towns, and that her king should give her heralds and trumpeters to proclaim that whoever had gold, silver, or treasure hidden, should immediately bring it forth; and that those who had it hidden and did not bring it forth, would be well known by the same Catherine, and she would well know how to find the said treasures; and that she would pay Joan’s men-at-arms from these. To which, the said Joan replied to the same Catherine that she should return to her husband, and manage her household, in French son mesnage, and raise her children. And to know the certainty of this Catherine’s matter, Joan spoke to Saint Catherine or Saint Margaret; who told her that, concerning the matter of the said Catherine de La Rochelle, it was nothing but foolishness, and that it was all nothing. And she wrote to her king what he should do about this; and when she came to him, she told him that it was foolishness, and all nothing concerning that Catherine’s matter; nevertheless, Brother Richard wanted that Catherine to be put to work, and because of this, the aforesaid Brother Richard and Catherine were very displeased with Joan.

Asked whether she spoke with the aforesaid Catherine, about going to La Charité-sur-Loire (1): she replied that the said Catherine did not advise her to go there, and that it was too cold; and she told the same Joan not to go. Also, the same Joan told the aforesaid Catherine, who wanted to go to the Duke of Burgundy to make peace: that it seemed to her that peace would not be found, except by the point of the lance. Also she said that she asked Catherine whether that white lady who appeared to her, came every night to her, saying that she wanted to lie with her in the same bed for this reason. And in fact she lay down and Joan watched until midnight, and saw nothing there; then she fell asleep. And when morning came, she asked the same Catherine whether that white lady had come to her. To which she replied that yes, while Joan was sleeping, and that she had not been able to wake her. And then Joan asked if that lady would come the next night; and the same Catherine replied that yes; for which reason Joan slept during the day, so that she could watch all the following night. And she lay down that night with the said Catherine, and watched all night; but saw nothing, although she often asked Catherine whether that lady would come, and the said Catherine replied: Yes, immediately.

Consequently, the same Joan was asked what she did in the ditches of the town of La Charité: she replied that she had an assault made there, but she did not throw or have thrown holy water there, by way of sprinkling.

Asked why she did not enter the aforesaid town of La Charité, after she had a command from God: she replied: Who told you that I had a command from God?

Asked if she had counsel from her voice: she replied that she wanted to come to France (1); but the men-at-arms told her that it was better to go first before the town of La Charité.

Asked if she was long in the tower of Beaurevoir:

she replied that she was there for four months, or thereabouts. And she said that, when she knew the English were coming to take her, she was very angry; and yet the voices often forbade her to jump from that tower; and finally, for fear of the English, she jumped and commended herself to God and the Blessed Mary, and was injured by that jump; and after she jumped, the voice of Saint Catherine told her to put on a cheerful face, and that she would recover, and that the people of Compiègne would receive help. She also said that she always prayed for the people of Compiègne, together with her counsel.

Asked what she said, after she jumped: she replied that some said she was dead; and, immediately after it appeared to the Burgundians that she was alive, they told her that she had jumped.

Asked whether she then said that she would rather die than be in the hands of the English: she replied that she said she would rather render her soul to God than be in the hands of the English.

Asked whether she was then angry, and whether she blasphemed the name of God: she replied that she never cursed any Saint, male or female, and that she was never accustomed to swearing.

Asked about the matter of the town of Soissons and the captain who had surrendered it, whether she denied God that, if she held the aforesaid captain, she would have him cut into four parts: she replied that she never denied any Saint, male or female, and that those who said or reported this, misunderstood.

All these things thus done, Joan was led back to the place assigned to her as a prison. And then we, the aforesaid bishop, said that, continuing the proceedings and without discontinuing it, we would call some doctors and experts in both divine and human law, who would collect what needed to be collected concerning what had been confessed by the same Joan, her responses being reduced to writing; and, these being examined and collected, if there were any matters on which the same Joan seemed to need further interrogation, she would be interrogated by some persons to be appointed by us, without our troubling the whole multitude of the aforesaid assistants; and all things would be reduced to writing, so that, as often as it was opportune, the aforesaid doctors and expert men could deliberate on them, and give their opinions and counsels. And we told them that from then on they should study and consider among themselves, concerning the matter and concerning what they had already heard of the proceedings, what seemed to them to be done, and report it to us or to those appointed or to be appointed on our part, or keep it to themselves, so that they could deliberate more maturely and salutarily at the opportune place and time, and render their opinions. We forbade, however, all and singular of the assistants from leaving this city of Rouen, before the end of the proceedings, without our permission. (1)

(1) In the margin of the manuscript: End of the public sessions for the first time.

March 4, 5, 6, 7, 8, 9. In the house of the Lord Bishop of Beauvais. It was concluded that Joan should be further interrogated. #

Also, on the immediately following Sunday, the fourth day of the said month of March, and on the other immediately following days of Monday, Tuesday, Wednesday, Thursday, and Friday; we, the aforesaid bishop, having convened in our dwelling house in Rouen, several solemn doctors, masters, and men learned in both divine and canon law (2), caused all that had been confessed and answered by the aforesaid Joan in judgment to be collected, and also those points to be extracted in which she seemed to have answered insufficiently, and on which she seemed to need further interrogation. These having been thus collected and diligently extracted, by the counsel and deliberation of the experts, we concluded that further interrogation of the aforesaid Joan should proceed. And since, because of our various occupations, we could not always attend to the aforesaid interrogation in our own person, we appointed the venerable and discreet man, Master Jean de La Fontaine, Master of Arts and licentiate in canon law, named above, to interrogate the aforesaid Joan judicially on our behalf; and we committed him to this on Friday, the ninth day of the aforesaid month of March, in the presence of the doctors and masters, Jean Pulchripatris, Jacques de Tournon, Nicolas Midi, Pierre Maurici, Thomas de Courcelles, Nicolas Loiselleur, and Guillaume Manchon, named above.

(2) Read human.

March 10. First time in prison. #

Also, on the immediately following Saturday, the tenth day of the said month of March, we, the aforesaid bishop, went to a certain chamber in the Castle of Rouen, which had been assigned to the aforesaid Joan as a prison; and there, with the said Master Jean de La Fontaine, commissioner appointed by us, as aforesaid, and the venerable doctors and masters of sacred theology, Nicolas Midi and Gérard Fueillet; in the presence of witnesses for this purpose, Jean Fecardi, advocate, and Lord Jean Massieu, priest; we asked the aforesaid Joan to make and take an oath to tell the truth about the things that would be asked of her. To which she replied, saying: I promise you that I will tell the truth about what concerns these proceedings; and the more you compel me to swear, the later I will tell you.

Manchon’s French minute:

• Saturday after Oculi mei, the tenth of March. (1) She was asked to make and swear to the truth. She replied: I promise you that I will tell the truth about what concerns these proceedings; and the more you compel me to swear, the later I will tell you.

(1) D’Urfé Manuscript, fol. 18, v°.

Official Latin record (continued):

Questioned afterwards by Master Jean de La Fontaine, by the order and command of the Lord Bishop of Beauvais: By the oath you have taken, when you last came to Compiègne, from what place had you departed? She replied that she had departed from Crépy in Valois.

Asked whether she had been in the town of Compiègne for many days, before she made any sortie or sally from there: she replied that she came in the morning, at a secret hour; and entered the town, without her enemies knowing much about it, as she believes; and on that same day, towards evening, she made that sally, in French la saillie, from which she was captured.

Asked if, when she sallied forth, the bells were rung: she replied that, if they were rung, it was not by her command or knowledge; nor did she think of it, nor does she remember whether she had said that they should be rung.

Asked whether she made that sally by command of her voice: she replied that in the week of Easter just past, while she was on the ditches of the town of Melun, it was told to her by her voices, namely by the voices of Saints Catherine and Margaret, that she would be captured before the feast of Saint John; and that it had to happen so; and that she should not be astonished by it, but accept it gladly, and that God would help her.

Asked whether, after that place of Melun, it was told to her by her aforesaid voices that she would be captured: she replied that yes, many times, and almost daily. And she asked her voices that, when she was captured, she should die immediately, without long vexation of prison; and those voices told her to accept everything gladly and that it had to happen so; but they did not tell her the hour. And if she had known the hour, she would not have gone there. And she had asked them many times to know the hour of her capture, but they did not tell her.

Asked if her voices had commanded her to sally forth from Compiègne, signifying to her that she would be captured, whether she would have gone there: she replied that, if she had known the hour and that she was to be captured, she would not have gone willingly; nevertheless, she would have obeyed the command of those voices, whatever might have happened to her.

Asked whether, when she sallied forth from Compiègne, she had a voice or revelation about departing and making that sally: she replied that on that day, she did not know of her capture, nor did she have any other command to go out; but it had always been told to her that she had to be a prisoner.

Asked whether, when she made that sally, she crossed the bridge of Compiègne: she replied that she crossed the bridge and the boulevard, in French boulevart, and went with the company of people of her party against the people of Lord Jean de Luxembourg, and repulsed them twice as far as the Burgundians’ camps or lodgings, and on the third occasion halfway. The English who were there then cut off the way for Joan and her people; as she retreated, she was captured in the fields on the Picardy side, near the said boulevard. The river lay between the place where she was captured and Compiègne, together with the boulevard and its ditch; there was nothing else between them.

Asked whether on the banner she carried, there was a world depicted, and two angels, etc.: she replied that yes, and she never had but one.

Asked what was the meaning of depicting God holding the world and two angels there: she replied that Saints Catherine and Margaret told her that she should take the banner, and carry it boldly, and that she should have the King of Heaven depicted on it. And she told this to her king, though very unwillingly; and she knows nothing else of the meaning.

Asked whether she had a shield and arms: she replied that she never had any; but her king gave arms to her brothers, namely an azure shield, on which were two golden lilies and a sword in the middle; and in this town, she described these arms to a certain painter, because he had asked her what arms she bore. She also said that this was given by her king to her brothers, without Joan’s request, and without revelation.

Asked whether she had a horse, when she was captured, either a courser or a palfrey: she replied that she was then on a horse, and it was a half-courser, in French ung demi coursier.

Asked who had given her this horse: she replied that her king, or her king’s people, gave it to her from her king’s money; and she had five coursers from her king’s money, besides the trotters, which were more than seven.

Asked whether she ever had other riches from her king than those horses: she replied that she asked nothing from her king, except good arms, good horses, and money to pay her household people.

Asked whether she had treasure: she replied that she had ten or twelve thousand which she values, but it was not a great treasure for waging war; indeed, this is little; and her brothers have these, as she believes. She also says that what she has, is from her king’s own money.

Asked what is that sign which she gave to her king, when she came to him: she replied that it is good, and honorable, and well credible, and good, and the richest that is in the world.

Asked why she is not as willing to tell and show that sign, as she was willing to have Catherine de La Rochelle’s sign: she replied that, if Catherine’s sign had been shown as well, before notable ecclesiastical men and others, archbishops and bishops, namely before the Archbishop of Reims (1) and other bishops whose names she does not know (and Charles de Bourbon, the Lord de La Trémoille (2), the Duke of Alençon (3) and many other knights were there, who saw and heard as well as Joan sees the lords speaking to her and standing before her today), as the aforesaid sign of Joan was shown; then she would not have asked to know the sign of the aforesaid Catherine. And yet she knew beforehand through Saints Catherine and Margaret that, concerning the matter of the said Catherine de La Rochelle, there was absolutely nothing.

(1) Regnault de Chartres, then Archbishop of Reims and Chancellor of France, for Charles VII.

(2) Georges de la Trémoille, Count of Guines and Boulogne, Baron of Sully, Craon, Sainte-Hermine and Île-Bouchard, Grand Chamberlain of France, head of the council, and more king than Charles VII, during the time of the Maid’s mission.

(3) Jean d’Alençon, Count of Perche, whom the Maid called the handsome duke.

Asked whether the aforesaid sign of Joan still endures: she replied that it is good to know; and it will endure for a thousand years and more. She also says that the said sign is in her king’s treasury.

Asked whether it is gold, silver, a precious stone, or a crown: she replied: I will not tell you; nor could any man describe a thing so rich as the sign; and yet the sign that you need is that God deliver me from your hands, and it is the most certain that He can send you. She also says that, when she was to depart to go to her king, it was told to her by her voices: Go boldly; when you are before the king, he will have a good sign to receive you and believe you.

Asked, when the sign came to her king, what reverence she made to it, and whether it came from God: she replied that she thanked God for having delivered her from the pain inflicted on her by the clerics of that party, who argued against her; and she knelt many times. She also says that an angel from God, and not from another, delivered the sign to her king, and she thanked God for this many times. She further says that the clerics ceased to argue with her when they had the aforesaid sign.

Asked whether the ecclesiastical men of that party saw the aforesaid sign: she replied that, when her king and those who were with him saw the aforesaid sign, and the angel himself who delivered it, she asked her king if he was content; to which he replied that yes. And then she departed and went to a small chapel quite near, and then heard it said that after her departure, more than three hundred persons saw the aforesaid sign. She further says that, for her love and so that men would cease to question her, God wanted to permit that those of her party who saw the aforesaid sign, should see it.

Asked whether her king and she showed any reverence to the angel, when he brought the aforesaid sign: she replied that she did show reverence, and knelt, and uncovered her head.

Manchon’s French minute (continued):

Then, by the aforesaid Master Jean de La Fontaine, specially commissioned and appointed by us for this purpose, the same Joan was interrogated. And he asked her, by the oath she had taken, when she last came to Compiègne, from what place she had departed. She replied that she had departed from the town of Crépy in Valois.

Asked whether she had been in the town of Compiègne for many days, before she made any sortie or sally from there: she replied that she came in the morning, at a secret hour; and entered the town, without her enemies knowing much about it, as she believes; and on that same day, towards evening, she made that sally, in French la saillie, from which she was captured.

Asked if, when she sallied forth, the bells were rung: she replied that, if they were rung, it was not by her command or knowledge; nor did she think of it, nor does she remember whether she had said that they should be rung.

Asked whether she made that sally by command of her voice: she replied that in the week of Easter just past, while she was on the ditches of the town of Melun, it was told to her by her voices, namely by the voices of Saints Catherine and Margaret, that she would be captured before the feast of Saint John; and that it had to happen so; and that she should not be astonished by it, but accept it gladly, and that God would help her.

Asked whether, after that place of Melun, it was told to her by her aforesaid voices that she would be captured: she replied that yes, many times, and almost daily. And she asked her voices that, when she was captured, she should die immediately, without long vexation of prison; and those voices told her to accept everything gladly and that it had to happen so; but they did not tell her the hour. And if she had known the hour, she would not have gone there. And she had asked them many times to know the hour of her capture, but they did not tell her.

Asked if her voices had commanded her to sally forth from Compiègne, signifying to her that she would be captured, whether she would have gone there: she replied that, if she had known the hour and that she was to be captured, she would not have gone willingly; nevertheless, she would have obeyed the command of those voices, whatever might have happened to her.

Asked whether, when she sallied forth from Compiègne, she had a voice or revelation about departing and making that sally: she replied that on that day, she did not know of her capture, nor did she have any other command to go out; but it had always been told to her that she had to be a prisoner.

Asked whether, when she made that sally, she crossed the bridge of Compiègne: she replied that she crossed the bridge and the boulevard, in French boulevart, and went with the company of people of her party against the people of Lord Jean de Luxembourg, and repulsed them twice as far as the Burgundians’ camps or lodgings, and on the third occasion halfway. The English who were there then cut off the way for Joan and her people; as she retreated, she was captured in the fields on the Picardy side, near the said boulevard. The river lay between the place where she was captured and Compiègne, together with the boulevard and its ditch; there was nothing else between them.

Asked whether on the banner she carried, there was a world depicted, and two angels, etc.: she replied that yes, and she never had but one.

Asked what was the meaning of depicting God holding the world and two angels there: she replied that Saints Catherine and Margaret told her that she should take the banner, and carry it boldly, and that she should have the King of Heaven depicted on it. And she told this to her king, though very unwillingly; and she knows nothing else of the meaning.

Asked whether she had a shield and arms: she replied that she never had any; but her king gave arms to her brothers, namely an azure shield, on which were two golden lilies and a sword in the middle; and in this town, she described these arms to a certain painter, because he had asked her what arms she bore. She also said that her king gave these arms to her brothers, as they pleased, without her request and without revelation.

Asked whether she had a horse, when she was captured, either a courser or a palfrey: she replied that she was then on a horse, and it was a half-courser, in French ung demi coursier.

Asked who had given her this horse: she replied that her king, or her king’s people, gave it to her from her king’s money; and she had five coursers from her king’s money, besides the trotters, which were more than seven.

Asked whether she ever had other riches from her king than those horses: she replied that she asked nothing from her king, except good arms, good horses, and money to pay her household people.

Asked whether she had treasure: she replied that she had ten or twelve thousand which she values, but it was not a great treasure for waging war; indeed, this is little; and her brothers have these, as she believes. She also says that what she has, is from her king’s own money.

Asked what is that sign which she gave to her king, when she came to him: she replied that it is good, and honorable, and well credible, and good, and the richest that is in the world.

Asked why she is not as willing to tell and show that sign, as she was willing to have Catherine de La Rochelle’s sign: she replied that, if Catherine’s sign had been shown as well, before notable ecclesiastical men and others, archbishops and bishops, namely before the Archbishop of Reims (1) and other bishops whose names she does not know (and Charles de Bourbon, the Lord de La Trémoille (2), the Duke of Alençon (3) and many other knights were there, who saw and heard as well as Joan sees the lords speaking to her and standing before her today), as the aforesaid sign of Joan was shown; then she would not have asked to know the sign of the aforesaid Catherine. And yet she knew beforehand through Saints Catherine and Margaret that, concerning the matter of the said Catherine de La Rochelle, there was absolutely nothing.

Asked whether the aforesaid sign of Joan still endures: she replied that it is good to know; and it will endure for a thousand years and more. She also says that the said sign is in her king’s treasury.

Asked whether it is gold, silver, a precious stone, or a crown: she replied: I will not tell you; nor could any man describe a thing so rich as the sign; and yet the sign that you need is that God deliver me from your hands, and it is the most certain that He can send you. She also says that, when she was to depart to go to her king, it was told to her by her voices: Go boldly; when you are before the king, he will have a good sign to receive you and believe you.

Asked, when the sign came to her king, what reverence she made to it, and whether it came from God: she replied that she thanked God for having delivered her from the pain inflicted on her by the clerics of that party, who argued against her; and she knelt many times. She also says that an angel from God, and not from another, delivered the sign to her king, and she thanked God for this many times. She further says that the clerics ceased to argue with her when they had the aforesaid sign.

Asked whether the ecclesiastical men of that party saw the aforesaid sign: she replied that, when her king and those who were with him saw the aforesaid sign, and the angel himself who delivered it, she asked her king if he was content; to which he replied that yes. And then she departed and went to a small chapel quite near, and then heard it said that after her departure, more than three hundred persons saw the aforesaid sign. She further says that, for her love and so that men would cease to question her, God wanted to permit that those of her party who saw the aforesaid sign, should see it.

Asked whether her king and she showed any reverence to the angel, when he brought the aforesaid sign: she replied that she did show reverence, and knelt, and uncovered her head.

March 12. The Inquisitor’s Vicar requested according to the tenor of the new commission. #

Also, on Monday, the 12th day of March, immediately following, there appeared in our dwelling house in Rouen, the religious and discreet man, Brother Jean Le Maistre, of the Order of Friars Preachers, named above, vicar of the said Inquisitor of heretical depravity in the kingdom of France; in the presence of the venerable and discreet men, lords and masters, Thomas Fiefvet (1) and Pasquier de Vaux (2), doctors of decrees, and Nicolas de Hubento, apostolic letter writer (3), and Brother Ysambard de La Pierre, of the Order of Friars Preachers. To this vicar, we, the aforesaid bishop, explained that previously, from the beginning of the proceedings initiated by us in a matter of faith against a certain woman called Joan, commonly known as the Maid, we had summoned and requested the same vicar to join the present proceedings, offering to communicate to him the acts, documents, and whatever else we had pertaining to the matter and the proceedings. The vicar, however, at that time had raised some difficulty about joining the proceedings, because he was only commissioned in the city and diocese of Rouen; while the proceedings were being conducted before us by reason of our Beauvais jurisdiction, in an appropriate territory. Therefore, for greater security of the business, and out of abundant caution, by the advice of experts, we had concluded to write to the Lord Inquisitor himself, requesting him to come to this city of Rouen, or to specially appoint a vicar in this case, who would have full power on the part of the Lord Inquisitor for the conduct and termination of the proceedings, as these things are more fully contained above. After the aforesaid Lord Inquisitor received our letters, graciously acceding to our request, for the honor and exaltation of the orthodox faith, he specially commissioned and appointed the oft-mentioned Brother Jean Le Maistre to conduct and terminate this case, by his letters patent sealed and strengthened with his seal, the tenor of which follows below. For these reasons, we summoned and requested the same Brother Jean Le Maistre to join us in these proceedings, according to the tenor of his commission. To this, the same brother replied to us that he would gladly see the aforesaid commission addressed to him, the proceedings marked with notorious signs, and whatever else we wished to communicate to him; which having been seen and examined, he would give us an answer, and would do his duty for the office of the Holy Inquisition. We then told him that he had already been present for a large part of the proceedings, where he could hear many of Joan’s responses; and we were content and well willing to communicate to him the proceedings and all that had been done in the matter, so that he might know and see it.

(1) Thomas Fievé, doctor of civil and canon law, appointed ambassador of the University of Paris to the Council of Basel (DIBOULAI, t. V, p. 432, where Fiene is incorrect).

(2) Pasquier de Vaux, doctor of canon law, canon of Rouen, Paris, and Amiens, president of the Chamber of Accounts of Normandy, later chancellor of the King of England in France, and bishop of Meaux. At the time of the reduction of that city, he preferred to lose his temporal possessions rather than swear allegiance to Charles VII. In 1439 he was transferred to the see of Évreux, from which the French again drove him in 1441. He died a faithful subject of Henry VI, who, in the end, had him provided with the bishopric of Lisieux (Gallia christiana t. VIII, col. 1639).

(3) Apostolic secretary.

Now follows the tenor of the letters of commission, transmitted by the Lord Inquisitor, of which mention is made above:

To our beloved brother in Christ, Jean Le Maistre, of the Order of Friars Preachers, Brother Jean Graverent, of the same order, humble professor of sacred theology and Inquisitor of heretical depravity in the kingdom of France, appointed by apostolic authority, in the author and finisher of faith, the Lord Jesus Christ, greeting. Whereas the Reverend Father in Christ and Lord, the Lord Bishop of Beauvais, concerning the matter of a certain woman who is called Joan, but by common name the Maid, has written to us by his letters patent in the following manner: Pierre, by divine mercy Bishop of Beauvais, to the venerable father Master Jean Graverent, etc. (1). And because we, legitimately impeded, cannot conveniently come to Rouen at present, therefore we have specially committed and do commit to you, in whose zeal and discretion we trust, as far as our office is concerned, the matter or business of that aforesaid woman, up to and including the definitive sentence, by the tenor of these presents; hoping that for the praise of God, the exaltation of the faith, and the edification of the people, you will proceed justly and holily. In testimony whereof, our seal which we use in office is affixed to these presents. Given at Coutances, in the year of the Lord one thousand four hundred thirty, on the fourth day of the month of March. Thus signed: N. Ogier.

(1) This request is found among the first acts of the trial. See above, p. 36.

The same day, in prison. #

Also, on the same Monday morning, we, the aforesaid bishop, went to the chamber assigned as prison to the aforesaid Joan, in the Castle of Rouen, where there were also present with us the venerable and discreet men, lords and masters: Jean de La Fontaine, commissioner appointed by us, as aforesaid; Nicolas Midi and Gérard Fueillet, doctors of sacred theology; present for this purpose Thomas Fiefvet and Pasquier de Vaux, doctors in canon law; and Nicolas de Hubento, apostolic letter writer, named above.

• In their presence, we asked the aforesaid Joan to swear to tell the truth about the things that would be asked of her. To which she replied that concerning what concerned these proceedings, as she had said before, she would willingly tell the truth. And so she swore.

Then, by our command, she was interrogated by the aforesaid Master Jean de La Fontaine. And first, whether the angel who brought the sign to her king, of whom mention is made above, had spoken: she replied that yes, and told her king that Joan should be put to work, and the country would immediately be relieved.

Asked whether the angel who brought the sign to her king was the same angel who first appeared to Joan: she replied that it is always one and the same, and never failed her.

Asked whether that angel failed her, as to the goods of fortune, in that she was captured: she replied that she believes, since it pleased God, that it is for the better that she is captured.

Asked whether, in the goods of grace, that angel failed her: she replied: How could he fail me, when he comforts me daily? And she understands, as she says, that this comfort is from Saints Catherine and Margaret.

Asked whether she calls those saints Catherine and Margaret, or whether they come without being called: she replied that they often come without being called; and at other times, if they did not come, she would very quickly ask God to send them.

Asked whether the aforesaid Saints never came, when she called them: she replied that she never needed them, but that she had them.

Asked whether Saint Denis ever appeared to her: she replied that no, as far as she knows.

Asked whether she spoke to God, when she promised Him to keep her virginity: she replied that it should be sufficient to promise this to those who were sent by God Himself, namely Saints Catherine and Margaret.

Asked what moved her to have a certain man summoned to the city of Toul, in a marriage case: she replied: I did not have him summoned, but it was he who had me summoned there; and there I swore before the judge to tell the truth. And finally she said that she had made no promise to that man. She also says that, the first time she heard her voice, she vowed to keep her virginity, as long as it pleased God; and she was about thirteen years old. She also says that her voices assured her of winning her aforesaid case in the city of Toul.

Asked whether she spoke of these visions which she says she has, to her confessor or to any other ecclesiastical man: she replied that no (1), but only to Robert de Baudricourt and to her king. She further says that her voices did not compel her to conceal this, but she greatly feared to reveal it for fear of the Burgundians, lest they impede her from her journey; and she especially greatly feared her father, lest he impede her from making her journey.

(1) In the margin of the manuscript: She concealed the visions from her confessor, father and mother, and everyone.

Asked whether she believed she was doing well in leaving without the permission of her father and mother, since honor is due to father and mother: she replied that, in all other things, she well obeyed her father and mother, except for that departure; but afterwards she wrote to them about it, and they forgave her.

Asked whether, when she left her father and mother, she believed she was sinning: she replied that, since God commanded it, it had to be done. She further says that, since God commanded it, if she had a hundred fathers and mothers, and she were the daughter of a king, she would nevertheless have departed.

Asked whether she asked her voices if she should tell her father and mother of her departure: she replied that, as for her father and mother, the voices were well content that she tell them, had it not been for the pain they would have inflicted on her if she had told them of her departure; and, as for herself, she would not have told them for anything. She also says that the voices referred it to her whether to tell her father and mother, or to keep silent.

Asked whether she showed reverence to Saint Michael and the angels, when she saw them: she replied that yes; and she kissed the ground over which they had passed, after their departure.

Asked whether the aforesaid angels were with her for a long time: she replied that they often come among Christians, and are not seen; and she often saw them among Christians.

Asked whether she had letters from Saint Michael or from her voices: she replied: I do not have permission to tell you this; and between now and eight days, I will gladly answer you about this what I know.

Asked whether her voices called her daughter of God, daughter of the Church, daughter with a great heart: she replied that, before the lifting of the siege of Orléans, and thereafter every day, when they spoke to her, they frequently called her Joan the Maid, daughter of God.

Asked, since she calls herself daughter of God, why she does not willingly say the Our Father: she replied that she would willingly say it; and at other times, when she refused to say it, she did so with the intention that we, the aforesaid bishop, would hear her in confession.

The same day in the afternoon. In prison #

Also, on the same Monday in the afternoon, there being present in the aforesaid place of Joan’s prison, the oft-mentioned lords and masters: Jean de La Fontaine, commissioned by us; Nicolas Midi and Gérard Fueillet, doctors in sacred theology; Thomas Fiefvet and Pasquier de Vaux, doctors in canon law; and Nicolas de Hubento, apostolic letter writer.

• The same Joan was interrogated by the aforesaid de La Fontaine by our command. And first concerning the dreams which her father was said to have had about her, before she left his house. To this she replied that, while she was still in her father’s and mother’s house, she was told many times by her mother that her father said he had dreamed that his daughter Joan was going to go with men-at-arms; and because of this, her aforesaid father and mother took great care to guard her, and kept her in great subjection; and she obeyed in all things, except in the proceedings she had in the city of Toul, concerning a marriage case. She also says that she heard her mother say that her father told her brothers: Truly, if I believed that thing would happen, which I fear about my daughter, I would want you to drown her; and if you would not do this, I myself would drown her (1). And the aforesaid father and mother almost lost their senses when she left to go to the town of Vaucouleurs.

(1) In the margin of the manuscript: The father wanted her to be drowned by her brothers.

Asked whether these thoughts or dreams came to her father, after she had these visions of hers: she replied that yes, more than two years after she heard the voices.

Asked whether it was at the request of Robert de Baudricourt or Joan herself that she took male attire: she replied that it was by Joan herself, and not at the request of any living man.

Asked whether the voice commanded her to take male attire: she replied: All that I have done for good, I have done by the command of my voices; and, as for the attire, I will answer another time; I am not advised at present; but tomorrow I will answer about this.

Asked whether, by taking male attire, she believed she was doing wrong: she replied that no; and even now, if she were with those of the other party in this male attire, it seems to her that it would be one of the great goods of France, to do as she did before her capture.

Asked how she would have delivered the Duke of Orléans: she replied that she would have captured enough English on this side of the sea, to get him back; and, if she had not captured enough on this side, she would have crossed the sea, to go seek him in England, with power.

Asked whether Saints Catherine and Margaret had told her absolutely and unconditionally that she would capture sufficient men to get the Duke of Orléans who was in England, or otherwise that she would cross the sea to go seek him: she replied that yes, and that she told this to her king, and that he should let her deal with those lords of England who were then prisoners. She further says that, if she had lasted for three years, without having any impediment, she would have delivered the aforesaid duke. She also says that, for doing that, the term was shorter than three years, and longer than one; but she has no memory of it.

Asked what was the sign that she gave to her king: she replied that she would have counsel from Saint Catherine about this.

Manchon’s French minute — Monday after Laetare Jerusalem, March 12, morning and afternoon:

(1) D’Urfé Manuscript, fol. 19, v°.

Joan was requested by the Lord Bishop of Beauvais to tell the truth about the matters that would be put to her. She replied: Concerning what touches your proceedings, as I have told you before, I will willingly tell the truth. And so she swore, in the presence of Masters Thomas Fievé, Nicolas de Hubento, and Jean Carbounier.

Then, by our command, she was interrogated by the aforesaid Master Jean de La Fontaine. And first, whether the angel who brought the sign to her king, of whom mention is made above, had spoken: she replied that yes, and told her king that Joan should be put to work, and the country would immediately be relieved.

Asked whether the angel who brought the sign to her king was the same angel who first appeared to Joan: she replied that it is always one and the same, and never failed her.

Asked whether that angel failed her, as to the goods of fortune, in that she was captured: she replied that she believes, since it pleased God, that it is for the better that she is captured.

Asked whether, in the goods of grace, that angel failed her: she replied: How could he fail me, when he comforts me daily? And she understands, as she says, that this comfort is from Saints Catherine and Margaret.

Asked whether she calls those saints Catherine and Margaret, or whether they come without being called: she replied that they often come without being called; and at other times, if they did not come, she would very quickly ask God to send them.

Asked whether the aforesaid Saints never came, when she called them: she replied that she never needed them, but that she had them.

Asked whether Saint Denis ever appeared to her: she replied that no, as far as she knows.

Asked whether she spoke to God, when she promised Him to keep her virginity: she replied that it should be sufficient to promise this to those who were sent by God Himself, namely Saints Catherine and Margaret.

Asked what moved her to have a certain man summoned to the city of Toul, in a marriage case: she replied: I did not have him summoned, but it was he who had me summoned there; and there I swore before the judge to tell the truth. And finally she said that she had made no promise to that man. She also says that, the first time she heard her voice, she vowed to keep her virginity, as long as it pleased God; and she was about thirteen years old. She also says that her voices assured her of winning her aforesaid case in the city of Toul.

Asked whether she spoke of these visions which she says she has, to her confessor or to any other ecclesiastical man: she replied that no (1), but only to Robert de Baudricourt and to her king. She further says that her voices did not compel her to conceal this, but she greatly feared to reveal it for fear of the Burgundians, lest they impede her from her journey; and she especially greatly feared her father, lest he impede her from making her journey.

Asked whether she believed she was doing well in leaving without the permission of her father and mother, since honor is due to father and mother: she replied that, in all other things, she well obeyed her father and mother, except for that departure; but afterwards she wrote to them about it, and they forgave her.

Asked whether, when she left her father and mother, she believed she was sinning: she replied that, since God commanded it, it had to be done. She further says that, since God commanded it, if she had a hundred fathers and mothers, and she were the daughter of a king, she would nevertheless have departed.

Asked whether she asked her voices if she should tell her father and mother of her departure: she replied that, as for her father and mother, the voices were well content that she tell them, had it not been for the pain they would have inflicted on her if she had told them of her departure; and, as for herself, she would not have told them for anything. She also says that the voices referred it to her whether to tell her father and mother, or to keep silent.

Asked whether she showed reverence to Saint Michael and the angels, when she saw them: she replied that yes; and she kissed the ground over which they had passed, after their departure.

Asked whether the aforesaid angels were with her for a long time: she replied that they often come among Christians, and are not seen; and she often saw them among Christians.

Asked whether she had letters from Saint Michael or from her voices: she replied: I do not have permission to tell you this; and between now and eight days, I will gladly answer you about this what I know.

Asked whether her voices called her daughter of God, daughter of the Church, daughter with a great heart: she replied that, before the lifting of the siege of Orléans, and thereafter every day, when they spoke to her, they frequently called her Joan the Maid, daughter of God.

Asked, since she calls herself daughter of God, why she does not willingly say the Our Father: she replied that she would willingly say it; and at other times, when she refused to say it, she did so with the intention that we, the aforesaid bishop, would hear her in confession.

• On that same Monday afternoon, asked about her father’s dreams, she replied that, when she was still with her father and mother, her mother told her many times that her father said he had dreamed that Joan, his daughter, would go away with men-at-arms. Her father and mother therefore took great care to guard her and kept her under close restraint; and she obeyed in everything except the proceedings at Toul concerning a marriage. She also says that she heard her mother say that her father told her brothers: If I thought that what I dreamed of her would happen, I would want you to drown her; and if you did not do it, I would drown her myself. They came very close to losing their senses when she left to go to Vaucouleurs.

Asked whether these thoughts or dreams came to her father after she had these visions: she replied that they did, more than two years after she heard the first voices.

Asked whether she took male attire at Robert’s request or on her own initiative: she replied that it was on her own initiative, and not at the request of any man in the world.

Asked whether the voice commanded her to take male attire: she replied: Everything good that I have done, I have done at the command of my voices. She added that, as for this attire, she would answer another time; she had not yet considered her answer, but would answer about it tomorrow.

Asked whether, by taking male attire, she believed she was doing wrong: she replied that no; and even now, if she were with those of the other party in this male attire, it seems to her that it would be one of the great goods of France, to do as she did before her capture.

Asked how she would have delivered the Duke of Orléans: she replied that she would have captured enough English on this side of the sea, to get him back; and, if she had not captured enough on this side, she would have crossed the sea, to go seek him in England, with power.

Asked whether Saints Margaret and Catherine had told her absolutely and unconditionally that she would capture enough men to recover the Duke of Orléans, who was in England, or else cross the sea to seek him and bring him back within three years: she replied that they had, and that she told her king to let her deal with the prisoners. She further says of herself that, if she had lasted three years without impediment, she would have delivered him. She also says that the time allowed was shorter than three years and longer than one year, but at present she does not remember it.

Asked what was the sign that she gave to her king: she replied that she would have counsel from Saint Catherine about this.

March 13. The Vicar of the Inquisitor joins the proceedings. #

Item, on the immediately following Tuesday, the 13th of the said month of March, we, the aforesaid bishop, went to the aforementioned place of imprisonment, where, at the same hour, the aforesaid venerable and religious man, Brother Jean Le Maistre, appeared, with the venerable and discreet men, the aforesaid lords and masters, Jean de La Fontaine, Nicolas Midi, and Gerard Fueillet, assisting; present for this purpose were Nicolas de Houppeville and Isambard de la Pierre, of the Order of Preaching Friars. This Brother Jean Le Maistre, having seen the letters sent to him by the lord Inquisitor, along with other matters to be considered, joined us in the said proceedings, ready to proceed with us to the further decision of the case, as would be right and reasonable. This we also charitably explained to Joan herself at that time, exhorting and admonishing her for the salvation of her soul, that she should speak the truth in this case, concerning all matters about which she would be questioned. And thereupon the aforesaid vicar of the lord Inquisitor, wishing to proceed further in the case, appointed Lord Jean d’Estivet, canon of the churches of Bayeux and Beauvais, as promoter of the Holy Inquisition; the noble man Jean Gris, esquire of the body of our lord the king, and Jean Baroust, as custodians of the prison; and Lord Jean Massieu, priest, as executor of citations and summonses, named above, and whom we, the aforesaid bishop, had also previously appointed and ordained to the said offices, as these matters are more fully contained in our letters, of us, the aforesaid bishop, above, and also in our letters, of us, the aforesaid vicar, below, confirmed by our seals; the tenors of our letters, of us, the aforesaid vicar, are described below. All the aforesaid officers took an oath to the said vicar to faithfully perform their offices.

Here follows the tenor of the letters concerning the appointment of the promoter, by the aforesaid Lord Vicar.

To all who shall inspect these present letters, Brother JEAN LE MAISTRE, of the Order of Preaching Friars, vicar general of the reverend father, lord and master, Jean Graverent, of the same order, an eminent professor of sacred theology, and Inquisitor of heretical depravity in the kingdom of France, specially appointed by apostolic authority, greetings in the author and finisher of faith, our Lord Jesus Christ. Whereas the reverend father in Christ and lord, Pierre, by divine mercy Bishop of Beauvais, ordinary judge in this matter, and having territory in the city and diocese of Rouen, has requested and summoned and required the aforesaid reverend father the lord Inquisitor, by his open letters, in favor of the faith, to come to this city of Rouen, if he conveniently could, or to deign to commit his powers to us or to some other suitable person for this purpose, to treat with the aforesaid reverend father, the lord Bishop of Beauvais, the case of a certain woman commonly called Joan the Maid, in a matter of faith, previously summoned and apprehended by the said reverend father, the lord bishop; the same reverend father, the lord Inquisitor, being unable to come to this city of Rouen for this purpose, has committed his powers to us by letter in this regard, as these and other matters appear to be contained in the letters of the aforesaid lord Inquisitor, containing the form of the letters of summons and requisition of the aforesaid lord bishop, together with our commission of this kind; these letters of our commission being dated the fourth day of the month of March, in the year of our Lord one thousand four hundred thirty, and sealed with the seal of the said lord Inquisitor, and with the manual signet of the venerable man Lord Nicolas Ogier, public notary: we, humbly desiring and wishing to fulfill the commission of the aforesaid lord Inquisitor with all our strength for the praise of God and the exaltation of the orthodox faith, as we are bound, as far as we are able; having taken the counsel and advice of the aforesaid lord bishop and of several others, skilled both in sacred theology and in canon and civil law; we have found that for the definition of this case, a promoter of the causes of the office of the Holy Inquisition, and notaries and executors of our mandates, suitable and notable, ought to be constituted and ordained. Hence it is that we, by the apostolic authority and that of the said reverend father the lord Inquisitor, which we exercise in this matter, having full confidence in the Lord and being duly informed of the probity, industry, sufficiency, and suitability of the person of the venerable and discreet man, Lord Jean d’Estivet, priest, canon of the churches of Bayeux and Beauvais, and promoter of the causes of the office of the said lord bishop in this matter: we have made, constituted, created, named, ordained, and appointed him, and do make, constitute, create, name, ordain, and appoint him as promoter or procurator general and special of our office, for the purpose of conducting this case or matter; giving to the same promoter and procurator general, by the tenor of these presents, license, faculty, and authority to stand and appear in court and out of court, against the said Joan; to make himself a party, to give, deliver, administer, produce, and exhibit articles, interrogatories, witnesses, letters, instruments, and other kinds of proofs, and to accuse and denounce Joan herself, to demand, cause, and require her to be examined and questioned, to conclude in the case, and to do, promote, procure, manage, and exercise all and singular other things which are known to pertain to the office of promoter or procurator by law or custom. Wherefore, we command all and singular whom it concerns, that they obey, comply with, and attend to the said Lord Jean in exercising this office, and that they provide him with aid, counsel, and assistance. In testimony whereof, we have caused our seal to be affixed to these present letters. Given and acted at Rouen, in the year of our Lord one thousand four hundred thirty, on Tuesday, the thirteenth day of March. Thus signed: Boisguillaume. Manchon.

Item, here follows the tenor of the letters by which the aforesaid Vicar of the Inquisitor appointed Lord Jean Massieu, priest, as executor of the summonses and citations to be made in the said case.

To all who shall inspect these present letters, Brother JEAN LE MAISTRE, of the Order of Preaching Friars, etc. (1). We, etc., having full confidence in the Lord and being duly informed of the probity, industry, sufficiency, and suitability of the person of the discreet man, Lord Jean Massieu, priest, dean of the Christian community of Rouen, committed and appointed as executor of the mandates of the aforesaid lord bishop in this case: we have made, constituted, retained, and ordained the said Lord Jean as executor of the mandates and summonses to be made by us in the matter itself; and we have granted him, and by these presents do grant him, license for this purpose. In testimony whereof, we have caused our seal to be affixed to these present letters. Given and acted at Rouen, in the year of our Lord one thousand four hundred thirty, on Tuesday, the thirteenth day of March. Thus signed: Boisguillaume. Manchon.

(1) The rest as in the preceding act.

These things having been done as aforesaid in the aforementioned place, we, the aforesaid bishop and Brother Jean Le Maistre, vicar of the Inquisitor, then proceeded in agreement to question and cause to be questioned the aforesaid Joan, as had been begun before.

• And first, by our order, Joan was questioned as to what sign it was that she gave to her king. To which she replied: Would you be content if I incurred perjury?

Item, questioned whether she had sworn and promised to Saint Catherine not to reveal that sign: she replied: I have sworn and promised not to reveal that sign, and this of my own accord, because people pressed me too much to tell it. And then she herself promised that she would speak no more of this to any man. Item, she says that the sign was that an angel certified this to her king, bringing him a crown and telling him that he would have the entire kingdom of France in full, through the help of God and through Joan’s labor; and that he would put Joan herself to work, namely, that he would give her men-at-arms, otherwise he would not be crowned and consecrated so soon.

Manchon’s French minute:

• Tuesday, the thirteenth day of March, in the year of our Lord 1430. (1)

First questioned about the sign given to her king, what it was: she replies: Are you content that I should perjure myself?

Questioned by my lord the vicar of the Inquisitor whether she had sworn and promised to Saint Catherine not to reveal this sign: she replies: I have sworn and promised not to reveal this sign, and of my own accord, because they pressed me too much to tell it. And then she herself said: I promise that I will speak no more of it to any man. Item, she says that the sign was that the angel certified to her king by bringing him the crown, and telling him that he would have the entire kingdom of France completely with the help of God, and through her labor; and that he should put her to work, that is to say, that he should give her men-at-arms, otherwise he would not be crowned and consecrated so soon.

(1) D’Urfé Manuscript, fol. 20, v°.

Official Latin record (continued):

Questioned whether she had spoken with Saint Catherine since yesterday: she replied that she heard her since yesterday; and yet she told her many times to answer the judges boldly concerning what they would ask her, touching proceedings against her.

Questioned how that angel brought the aforesaid crown, and whether he placed it on her king’s head: she replied that the aforesaid crown was delivered to an archbishop, namely the Archbishop of Reims, as it seems to her, in the presence of her king; and the said archbishop received it and delivered it to her said king; and Joan herself was present. And the aforesaid crown is placed in her king’s treasury.

Questioned in what place the said crown was brought: she replied that this was in her king’s chamber, in the Castle of Chinon.

Questioned on what day and at what hour: she replied that she knows nothing of the day; and as for the hour, it was late, otherwise she has no memory of the hour. And this was in the month of April or March, as it seems to her. And she said that in the next month of April or in this present month of March, two years would have passed; and that this was after Easter.

Questioned whether, on the same day that she saw that sign, her king also saw it: she replied that yes, and that her king himself had it.

Questioned of what material the aforesaid crown was: she replied that it is good to know that it was of pure gold; and the crown was so rich or opulent that she would not know how to count or appraise the riches in it; and that crown signified that her king would hold the kingdom of France.

Questioned whether there were precious stones there: she replied: I have told you what I know about this.

Questioned whether she held or kissed the aforesaid crown: she replied that no.

Questioned whether the angel who brought this crown came from above, or if he came by land: she replied that, when the same angel came before her king, he showed him reverence by bowing before him, and pronouncing the words which Joan herself said above about this sign. And with this, the angel reminded her king of the beautiful patience he had, according to the great tribulations that had befallen him. And from the door, the angel walked and went upon the ground, coming to her said king.

Questioned what distance there was from the door to the place where her said king then was: she replied that, as she believes, it was well the length of one lance; and by the same way the aforesaid angel had come, by that same way he returned. Item, she says that, when the same angel came, she accompanied him, and went with him up the steps to her king’s chamber; and the angel entered first, then she; and Joan herself said to her king: Lord, behold your sign; take it.

Questioned in what place the angel appeared to Joan herself: she replied: I was almost always in prayer, so that God would send the king’s sign, and I was in my lodging, in the house of a good woman, near the castle of Chinon, when the angel came; and afterwards he and I went together to the king; and the same angel was well accompanied by other angels with him, whom not everyone saw. And she said further that, if it had not been for her own love and for taking her out of the pain of the men who were arguing with her, she truly believes that many saw the aforesaid angel who would not have seen him.

Questioned whether all who were there with her king saw the aforesaid angel: she replied that, as she believes, the Archbishop of Reims, the lords of Alençon and La Trémoille, and Charles de Bourbon saw him. And as for the crown, many ecclesiastics and others saw it who did not see the angel.

Questioned of what figure and what size the said angel was: she replied that she does not have permission to say this, and that she would answer tomorrow.

Questioned whether all the angels who accompanied the aforesaid angel were of one figure: she replied that some of them were very similar to each other, and others were not, in the way she saw them; and some of them had wings, and some were also crowned; and in that company were Saint Catherine and Saint Margaret, who were together with the said angel, and also other angels, all the way into the king’s chamber.

Questioned how that angel departed from her; she replied that he departed from her in a small chapel; and she was very angry at his departure; she also wept and would gladly have gone with him, that is, her soul would have gone.

Questioned whether, at that departure of the angel, she remained joyful: she replied that he did not leave her in fear, nor trembling; but she was angry at his departure.

Questioned whether it was by Joan’s own merit that God sent his angel to her: she replied that the angel came for a great matter; and she was in hope that her king would believe that sign and that men would stop arguing with Joan herself, and for giving succor to the good people of the city of Orléans, and also for the merits of her king and of the good Duke of Orléans.

Questioned why she had this more than another: she replied that it pleased God to do so through a simple maiden, to repel the king’s adversaries.

Questioned whether she had been told where the aforesaid angel had taken that crown: she replied that the crown was brought from God, and that there is no goldsmith in the world who would have known how to make it so beautiful or so rich; but where the angel took that crown, Joan herself refers this to God, and otherwise does not know where it was taken.

Questioned whether the same crown had a good smell, and whether it was shining: she replied that she has no memory of it, and that she will consider this. Afterwards, however, she says that it has a good smell, and will have, as long as it is well kept as it should be; and it was in the manner of a crown.

Questioned whether the angel had written letters to her: she replied that no.

Questioned what sign her king, and those who were with him and she herself, had to believe that it was an angel who had brought this crown: she replied that her king believed this by the instruction or teaching of the ecclesiastics who were there, and by the sign of the crown.

Questioned how the ecclesiastics knew that it was an angel: she replied that they knew this by their knowledge, and because they were clerics.

Questioned about a concubinarian priest and a lost chalice, which she was said to have indicated: she replied that she knows nothing of all this and never heard it spoken of.

Questioned whether, when she went to the city of Paris, she had revelations from her voices about going there: she replied that no, but she went at the request of the nobles who wanted to make an invasion, in French une escarmouche, or a feat of arms; and she certainly had the intention of going further and crossing the ditches of the city of Paris.

Questioned whether she also had a revelation about going before the city of La Charité: she replied that no, but she went at the request of the men-at-arms, as she answered previously.

Questioned whether she had any revelation about going to Pont-l’Évêque (1): she replied that, after she had a revelation above the ditches of Melun that she would be captured, she referred herself in most matters to the captains of the war; and yet she did not tell them that she had a revelation that she would be captured.

Questioned whether it was well done to go to attack the city of Paris on the day of the Nativity of the Blessed Mary, since it was a feast day: she replied that it is well done to observe the feasts of the Blessed Mary; and it seems to her in her conscience that it would be well done to observe the feasts of the Blessed Mary from beginning to end.

Questioned whether she said before the city of Paris: Surrender the city, Jesus!: she replied that no, but she said: Surrender it to the King of France.

(1) In May 1430, during the siege of Compiègne. Pont-l’Évêque is on the Oise, next to Noyon.

Manchon’s French minute (continued):

Questioned whether she had spoken with Saint Catherine since yesterday: she replied that she heard her since yesterday; and yet she told her many times to answer the judges boldly concerning what they would ask her, touching proceedings against her.

Questioned how the angel brought the crown and whether he placed it on her king’s head: she replied that it was delivered to an archbishop, namely the Archbishop of Reims, as it seems to her, in the king’s presence; the archbishop received it and delivered it to the king, and she herself was present. It is kept in the king’s treasury.

Questioned where it was brought: she replied: It was in the king’s chamber, in the Castle of Chinon.

Questioned about the day and the hour: she replied: As for the day, I do not know; and as for the hour, it was late. Otherwise she has no memory of the hour. As for the month, it was in April or March, as it seems to her; in the coming April, or in this present month of March, it will have been two years. It was after Easter.

Questioned whether her king saw the sign on the first day that she saw it: she replied that yes, and that he himself received it.

Questioned what the crown was made of: she replied: It is well to know that it was of fine gold, and was so rich that I could not count its riches. The crown signified that he would hold the kingdom of France.

Questioned whether it had precious stones: she replied: I have told you what I know about it.

Questioned whether she handled or kissed it: she replied that no.

Questioned whether the angel who brought it came from above or by land: she replied: He came from above; by which she means that he came at Our Lord’s command, and entered through the chamber door.

Questioned whether the angel came along the ground and walked from the chamber door: she replied that, when he came before the king, he showed reverence to him by bowing before him and pronouncing the words she had stated concerning the sign. He also recalled to the king the noble patience he had shown amid the great tribulations that had befallen him. From the door he walked upon the ground as he came to the king.

Questioned what distance there was from the door to the king: she replied that, as she thinks, it was fully the length of a lance, and that he returned by the way he had come. Item, she says that, when the angel came, she accompanied him and went with him up the steps to the king’s chamber; the angel entered first, and then she herself said to the king: Sire, there is your sign; take it.

Questioned where the angel appeared to her: she replied: I was almost always at prayer so that God would send the king’s sign, and I was in my lodging, at the house of a good woman near the Castle of Chinon, when he came. Then we went together to the king, and he was well accompanied by other angels whom not everyone saw. She said further that, had it not been out of love for her and to free her from the pressure of those who disputed with her, she believes that many people who saw the angel would not have seen him.

Questioned whether all who were there with her king saw the aforesaid angel: she replied that, as she believes, the Archbishop of Reims, the lords of Alençon and La Trémoille, and Charles de Bourbon saw him. And as for the crown, many ecclesiastics and others saw it who did not see the angel.

Questioned of what figure and what size the said angel was: she replied that she does not have permission to say this, and that she would answer tomorrow.

Questioned whether all who were in the angel’s company had the same appearance: she replied that some rather resembled one another and others did not, in the manner in which she saw them; some had wings, and some were crowned while others were not. Saint Catherine and Saint Margaret were in that company, and they and the other angels accompanied the said angel into the king’s chamber.

Questioned how that angel departed from her; she replied that he departed from her in a small chapel; and she was very angry at his departure; she also wept and would gladly have gone with him, that is, her soul would have gone.

Questioned whether, at his departure, she remained joyful or was frightened and in great fear: she replied: He did not leave me afraid or frightened, but I was distressed at his departure.

Questioned whether it was by Joan’s own merit that God sent his angel to her: she replied that the angel came for a great matter; and she was in hope that her king would believe that sign and that men would stop arguing with Joan herself, and for giving succor to the good people of the city of Orléans, and also for the merits of her king and of the good Duke of Orléans.

Questioned why she had this more than another: she replied that it pleased God to do so through a simple maiden, to repel the king’s adversaries.

Questioned whether she had been told where the aforesaid angel had taken that crown: she replied that the crown was brought from God, and that there is no goldsmith in the world who would have known how to make it so beautiful or so rich; but where the angel took that crown, Joan herself refers this to God, and otherwise does not know where it was taken.

Questioned whether the crown smelled good and had a pleasant scent, and whether it shone: she replied that she has no memory of this and will consider it. Afterwards she said that it smells good and will continue to do so, provided that it is properly kept; and it was in the form of a crown.

Questioned whether the angel had written letters to her: she replied that no.

Questioned what sign her king, and those who were with him and she herself, had to believe that it was an angel who had brought this crown: she replied that her king believed this by the instruction or teaching of the ecclesiastics who were there, and by the sign of the crown.

Questioned how the ecclesiastics knew that it was an angel: she replied that they knew this by their knowledge, and because they were clerics.

Questioned about a concubinary priest and a lost cup: she replied: I know nothing about any of that and have never heard it spoken of.

Questioned whether, when she went before Paris, she had a revelation from her voices that she should go there: she replied that no, but that she went at the request of the gentlemen, who wished to make a skirmish or a feat of arms; and she fully intended to go farther and cross the ditches.

Questioned likewise whether she had a revelation to go before La Charité: she replied that no, but that she went at the request of the men-at-arms, as she had said before.

Questioned whether she had any revelation concerning Pont-l’Évêque (1): she replied that, after she received the revelation at Melun that she would be captured, she left most of the conduct of the war to the captains’ judgment; nevertheless, she did not tell them that she had a revelation that she would be captured.

Questioned whether it was well done to go and attack Paris on the feast day of the Nativity of Our Lady: she replied that it is right to observe Our Lady’s feasts, and in her conscience it seems to her that it was and would be right to observe those feasts from beginning to end.

Questioned whether she said before the city of Paris: Surrender the city in Jesus’ name!: she replied that no, but said: Surrender it to the King of France.

March 14. A scribe is chosen on behalf of the Vicar of the Inquisitor. #

Item, on the immediately following Wednesday, the 14th of the said month of March, we, the aforesaid Brother Jean Le Maistre, vicar of the lord Inquisitor, trusting in the industry and probity of the venerable and discreet man, Lord Nicolas Taquel, priest of the diocese of Rouen, public by imperial authority, and sworn notary of the archiepiscopal court of Rouen (1), having full confidence in the Lord, retained, chose, and named him as notary and scribe in this case, as is more fully contained in our open letters, sealed with our seal, with the manual signs of public notaries; the tenor of which is written below. And thereupon, on the immediately following day, the aforesaid Lord Nicolas took an oath before us, in the prison of the said Joan, to which we had then gone, to faithfully perform his office, as we required of him, in the presence of Masters Jean de La Fontaine, Nicolas Midi, Gerard Fueillet, Guillaume Manchon, and many others.

Here follows the tenor of the aforesaid letters of retention of the aforesaid notary.

To all who shall inspect these present letters, Brother JEAN LE MAISTRE, of the Order of Preaching Friars, etc. (1). Regarding the probity, industry, sufficiency, and suitability of the person of the discreet man, Lord Nicolas Taquel, priest of the diocese of Rouen, public by imperial authority and sworn notary of the archiepiscopal court of Rouen, having full confidence in the Lord, we have retained, chosen, and named, and do retain, choose, and name the said Lord Nicolas, previously the sworn notary of the said lord Inquisitor and of us, as notary and scribe in this matter and case; also giving him license, faculty, and authority to approach the presence of the said Joan, and other places where, and when, and as often as it may be, to question her or to hear her questioned, to swear and examine witnesses to be produced in the matter itself, and to collect the statements and confessions of Joan herself and of the said witnesses, as well as the opinions of doctors and masters, verbally or to report them to us in writing; and to put into writing all and singular acts done and to be done in this matter, and to draw up the entire proceedings in due form and reduce it to writing, and to do other things which pertain to the office of a notary by law, wherever and whenever it may be opportune. In testimony whereof, we have caused our seal to be affixed to these present letters. Given and acted at Rouen, in the year of our Lord one thousand four hundred thirty, on the 14th day of March. Thus signed: Boisguillaume. G. Manchon.

(1) Nicolas Taquel, public notary and clerk of the officiality of Rouen, was heard as a witness in the revision trial. He had then become parish priest of Basqueville-le-Martel.

(1) See the rest of the formula above, pp. 135 and 136.

On the same day, in the prison.

Item, on the same day, with Master Jean de La Fontaine, commissioner appointed by us, the aforesaid bishop, and us, the aforesaid Brother Jean Le Maistre, presiding in the prison of the said Joan in the Castle of Rouen; with the venerable and discreet men, lords and masters, Nicolas Midi and Gerard Fueillet, doctors in theology, assisting and present; as well as Nicolas de Houppeville, apostolic letter writer, and Brother Isambard de la Pierre, as witnesses; Joan herself was questioned.

• And first, what was the reason why she jumped from the tower of Beaurevoir. She replied that she had heard it said that all those of Compiègne, up to the age of seven years, were to be put to fire and blood, and that she would rather die than live after such a destruction of good people; and this was one of the reasons for her jump. Another was that she knew she had been sold to the English, and she would rather have died than be in the hands of the English, her adversaries.

Manchon’s French minute:

• Wednesday, the fourteenth day of March. (1)

First questioned what was the reason why she jumped from the tower of Beaurevoir: she replies that she had heard it said that those of Compiègne, all up to the age of seven years, were to be put to fire and blood, and that she would rather die than live after such a destruction of good people; and this was one of the reasons. The other was that she knew she was sold to the English, and she would rather have died than be in the hands of the English, her adversaries.

(1) D’Urfé Manuscript, fol. 21, v°.

Official Latin record (continued):

Questioned whether that jump was made by the counsel of her voices: she replied that Saint Catherine told her almost daily not to jump, and that God would help her and also those of Compiègne. And Joan herself said to Saint Catherine, that since God would help those of Compiègne, she wanted to be there. Then Saint Catherine told her: Without fail, you must accept it willingly; and you will not be delivered until you have seen the King of England. And the said Joan replied: Truly, I would not wish to see him, and I would rather die than be placed in the hands of the English.

Questioned whether she had said to Saint Catherine and Saint Margaret these words: Will God allow the good people of Compiègne to die so badly?: she replied that she did not say that word so badly, but she said to them in this manner: How will God allow these good people of Compiègne to die, who have been and are so faithful to their lord! Item, she says that, after she fell from the aforesaid tower, she was for two or three days unwilling to eat, and also she was so distressed by that jump that she could neither eat nor drink; and yet she was comforted by Saint Catherine, who told her to confess and ask forgiveness from God for having jumped, and that without fail those of Compiègne would receive succor before the winter feast of Saint Martin. And then she began to recover, and began to eat, and was immediately healed.

Questioned whether, when she jumped, she believed she would kill herself: she replied that no; but in jumping she commended herself to God. And she believed, by means of that jump, to escape being delivered to the English.

Questioned whether, when her speech returned, she denied God and His Saints, because it was said to her that this was found by information: she replied that she does not remember ever having denied God and the Saints or cursed, neither there nor elsewhere.

Questioned whether she wishes to refer herself to the information made or to be made concerning this: she replied: I refer myself to God and to no other, and to a good confession.

Questioned whether her voices ask her for a delay in answering: she replied that Saint Catherine sometimes answers her, and sometimes Joan herself fails to understand, because of the disturbance of the prisons and the tumult of her guards. And when she makes a request to Saint Catherine, then Saint Catherine and Saint Margaret make a request to God, and thereupon, by God’s command, they give an answer to Joan herself.

Questioned whether, when those Saints come to her, there is light with them, and whether she saw light that time when she heard a voice in the Castle, not knowing whether it was in her chamber: she replied that there is no day that they do not come to that castle, nor do they come without light. And concerning that voice about which she is asked, she does not remember whether she saw light, nor even whether she saw Saint Catherine. Item, she says that she asked three things of her voices; one was her deliverance; the other was that God would help the French and well preserve the cities under their obedience; and the third was the salvation of her soul. Item, she requested that if it so happens that she is taken to Paris, she should have a double of these interrogatories and her answers, so that she can give it to those in Paris, and can tell them: Behold how I was questioned at Rouen, and my answers; and so that she may no longer be troubled by so many requests.

Item, because she had said that we, the aforesaid bishop, were putting ourselves in great danger, in French en grant dangier, by putting her in the case, she was questioned what this was, and in what danger or peril we were putting ourselves, both us and others. She replied that she had said to us, the aforesaid bishop: You say that you are my judge; I do not know if you are; but take good heed that you do not judge wrongly, because you would put yourselves in great danger. And I warn you to the end that, if God punishes you for it, I am doing my duty by telling you.

Questioned what that peril or danger is: she replied that Saint Catherine told her that she would have succor; and she does not know if this will be in being freed from prison, or, when she is in judgment, that some disturbance will come there by means of which she could be freed (1). And she estimates that it is one or the other of these. And, for the most part, the voices told her that she will be delivered by a great victory; and afterwards the voices themselves tell her: Take everything willingly; do not care about your martyrdom; you will finally come into the kingdom of paradise. And the voices told her this simply and absolutely, that is, without fail. And she calls that martyrdom, for the pain and adversity she suffers in prison; and she does not know if she will suffer any greater pain, but she refers this to God.

Questioned if, after her voices told her that she would finally go to paradise, she holds herself assured of being saved, and that she will not be damned in hell: she replied that she firmly believes what the voices told her, namely that she will be saved, as firmly as if she were already there.

Questioned if, after this revelation, she believes that she cannot commit mortal sin: she replied: I know nothing; but I refer myself entirely to God. And, when it was said to her that this answer is of great weight, she replied that she also holds it as a great treasure.

On the same day in the afternoon. [In the same place.]

Item, on the said Wednesday in the afternoon, with the venerable and discreet men, the aforesaid lords and masters, Jean de La Fontaine, commissioner appointed by us, the aforesaid bishop, and us, Jean Le Maistre, vicar of the said lord Inquisitor, appearing in the aforesaid place; with Nicolas Midi and Gerard Fueillet, doctors in theology, assisting with us; present for this purpose were Brother Isambard de la Pierre and Jean Manchon (1).

(1) In the margin of the manuscript: In judgment there may be a disturbance from which she [may be] freed.

(1) This is the only time this person appears in the trial. He was a canon of the collegiate church of Mantes, and probably of the same family as the clerk Guillaume Manchon. (Rymer, vol. X, p. 41.)

*The oft-mentioned Joan says first, as to the immediately preceding article concerning the certainty of her salvation, about which she had been questioned in the morning, that she understood that saying: provided that she keeps the oath and promise she made to God, namely that she would well preserve her virginity, both of body and soul.

Questioned whether it is necessary for her to confess, since she has a revelation from her voices that she will be saved: she replied that she does not know that she has sinned mortally; but if she were in mortal sin, she believes that Saint Catherine and Saint Margaret would immediately abandon her. And in answering the aforesaid question, she says that she believes that one cannot cleanse one’s conscience too much.

Questioned whether, since she has been in this prison, she has denied or cursed God: she replied that no, and sometimes when she says in French: by God’s good will, Saint John, or Our Lady, those who may have reported her words, misunderstood.

Manchon’s French minute — Wednesday afternoon:

• Wednesday afternoon.

And as for this article [etc.]: provided that she keeps the oath and promise she made to our Lord, that is to say, that she should well preserve her virginity of body and soul.

Questioned whether it is necessary to confess, since she believes the report of her voices that she will be saved: she replies that she does not know that she has sinned mortally; but if she were in mortal sin, she believes that Saint Catherine and Saint Margaret would immediately abandon her. And she believes, in answering the preceding article, that one cannot cleanse one’s conscience too much.

Questioned whether, since she has been in this prison, she has denied or cursed God: she replies that no; and that sometimes, when she says: By God’s grace or Saint John or Our Lady, those who may have reported it, misunderstood.

Questioned whether it is a mortal sin to take a man for ransom, and to cause him to die as a prisoner: she replied that she did not do this.

And because mention was made to her of Franquet d’Arras (1), whom she had caused to die at Lagny: she replied that she consented to his death, if he deserved it, because he confessed himself to be a murderer, a thief, and a traitor. And she said that his trial lasted for 15 days, and the judge of this was the bailiff of Senlis, and the men of justice of Lagny. She also said that she requested to have that Franquet, in order to have a man from Paris, the master of the inn au Ours (2); and when she knew that that man was dead, and that the bailiff told her that she wanted to do great injustice to justice by freeing the aforesaid Franquet, then she said to the bailiff: Since my man is dead, whom I wanted to have, do with him what you ought to do by justice.

Questioned whether it is a mortal sin to take a man for ransom, and to cause him to die as a prisoner: she replies that she did not do it. And because she was spoken to about a man named Franquet d’Arras, whom they caused to die at Lagny: she replies that she consented to his death, if he deserved it, because he confessed to being a murderer, a thief, and a traitor. And she says that his trial lasted 15 days, and the judge was the bailiff of Senlis, and those of the justice of Lagny. And she says that she requested to have Franquet for a man from Paris, the lord of Lours; and when she knew that the lord was dead, and that the bailiff told her that she wanted to do great wrong to justice by freeing that Franquet, then she said to the bailiff: Since my man is dead, whom I wanted to have, do with him what you ought to do by justice.

(1) Franquet d’Arras was a captain of Burgundian routiers whom the Maid took prisoner in an encounter at the beginning of May 1430. (Jean Chartier, p. 41; Monstrelet, book II, c. 84.)

(2) That is, innkeeper at the sign of the Bear. The clerk who wrote seigneur de Lours (in the French minute) had misunderstood.

Questioned whether she gave money or caused it to be given for him who had captured the said Franquet: she replied that she is not a moneyer or treasurer of France, to give money.

And when it was brought back to her memory that she had attacked the city of Paris on a feast day; that she had also had the horse of the lord Bishop of Senlis; that she had thrown herself from the tower of Beaurevoir; that she wears male attire; that she had consented to the death of Franquet d’Arras; asking her whether she believes she has committed any mortal sin: she replied to the first, concerning the attack on Paris, that she does not believe she is in mortal sin for this, and, if she has committed mortal sin, this is to be acknowledged to God and to the priest in confession.

To the second, concerning the horse, she replied that she firmly believes that she has no sin against God for this, because that horse was valued at the sum of two hundred gold saluts, for which the bishop himself had an assignment; and yet the same horse was sent back to the lord of La Trémoille, to return it to the bishop of Senlis; nor was the said horse suitable for her to ride. Also, she did not take it from the bishop himself. She also said that, on the other hand, she did not want to keep it, because she heard that the bishop was displeased that his horse had been captured; and with this, because that horse was worth nothing for men-at-arms. Finally, in conclusion, Joan herself does not know whether the same bishop was paid the assignment made to him, nor whether he had restitution of his horse; and she believes not.

To the third, however, concerning that fall from the tower of Beaurevoir, she replied: I did this not out of despair, but in the hope of saving my body and of going to succor many good people who were in need. And after the jump I confessed, and asked forgiveness from the Lord. And she also has forgiveness from the Lord, and believes that it was not well done to make that jump; but it was ill done. Item, she said that she knows she has had forgiveness by the revelation of Saint Catherine, after she confessed, and that she confessed by the counsel of Saint Catherine.

Questioned whether she had great penance for this: she replied that she bore a great part of the said penance, from the harm she suffered in falling.

Questioned whether she believes that that wrongdoing she committed in jumping was a mortal sin: she replied that she knows nothing, and that she refers this to God.

To the fourth, however, concerning wearing male attire: she replied: Since I do it by God’s command and in His service, I do not believe I am doing wrong; and when it pleases God to command, that attire will immediately be put aside.

Manchon’s French minute (continued):

Questioned whether that jump was made by the counsel of her voices: she replied that Saint Catherine told her almost daily not to jump, and that God would help her and also those of Compiègne. And Joan herself said to Saint Catherine, that since God would help those of Compiègne, she wanted to be there. Then Saint Catherine told her: Without fail, you must accept it willingly; and you will not be delivered until you have seen the King of England. And the said Joan replied: Truly, I would not wish to see him, and I would rather die than be placed in the hands of the English.

Questioned whether she had said to Saint Catherine and Saint Margaret these words: Will God allow the good people of Compiègne to die so badly?: she replied that she did not say that word so badly, but she said to them in this manner: How will God allow these good people of Compiègne to die, who have been and are so faithful to their lord! Item, she says that, after she fell from the aforesaid tower, she was for two or three days unwilling to eat, and also she was so distressed by that jump that she could neither eat nor drink; and yet she was comforted by Saint Catherine, who told her to confess and ask forgiveness from God for having jumped, and that without fail those of Compiègne would receive succor before the winter feast of Saint Martin. And then she began to recover, and began to eat, and was immediately healed.

Questioned whether, when she jumped, she believed she would kill herself: she replied that no; but in jumping she commended herself to God. And she believed, by means of that jump, to escape being delivered to the English.

Questioned whether, when her speech returned, she denied or cursed God and His Saints, because the questioner said this was established by the inquiry: she replied that she has no memory or recollection of ever having denied or cursed God or His Saints, there or elsewhere; and she has not confessed to it, because she has no memory of having said or done it.

Questioned whether she wishes to refer herself to the information made or to be made concerning this: she replied: I refer myself to God and to no other, and to a good confession.

Questioned whether her voices ask her for a delay in answering: she replied that Saint Catherine sometimes answers her, and sometimes Joan herself fails to understand, because of the disturbance of the prisons and the tumult of her guards. And when she makes a request to Saint Catherine, then Saint Catherine and Saint Margaret make a request to God, and thereupon, by God’s command, they give an answer to Joan herself.

Questioned whether, when those Saints come to her, there is light with them, and whether she saw light that time when she heard a voice in the Castle, not knowing whether it was in her chamber: she replied that there is no day that they do not come to that castle, nor do they come without light. And concerning that voice about which she is asked, she does not remember whether she saw light, nor even whether she saw Saint Catherine. Item, she says that she asked three things of her voices; one was her deliverance; the other was that God would help the French and well preserve the cities under their obedience; and the third was the salvation of her soul. Item, she requested that if it so happens that she is taken to Paris, she should have a double of these interrogatories and her answers, so that she can give it to those in Paris, and can tell them: Behold how I was questioned at Rouen, and my answers; and so that she may no longer be troubled by so many requests.

Item, because she had said that we, the aforesaid bishop, were putting ourselves in great danger, in French en grant dangier, by putting her in the case, she was questioned what this was, and in what danger or peril we were putting ourselves, both us and others. She replied that she had said to us, the aforesaid bishop: You say that you are my judge; I do not know if you are; but take good heed that you do not judge wrongly, because you would put yourselves in great danger. And I warn you to the end that, if God punishes you for it, I am doing my duty by telling you.

Questioned what that peril or danger is: she replied that Saint Catherine told her that she would have succor; and she does not know if this will be in being freed from prison, or, when she is in judgment, that some disturbance will come there by means of which she could be freed (1). And she estimates that it is one or the other of these. And, for the most part, the voices told her that she will be delivered by a great victory; and afterwards the voices themselves tell her: Take everything willingly; do not care about your martyrdom; you will finally come into the kingdom of paradise. And the voices told her this simply and absolutely, that is, without fail. And she calls that martyrdom, for the pain and adversity she suffers in prison; and she does not know if she will suffer any greater pain, but she refers this to God.

Questioned if, after her voices told her that she would finally go to paradise, she holds herself assured of being saved and that she will not be damned in hell: she replied that she firmly believes what her voices told her—that she will be saved—as firmly as if she were already there. And when she was told that this answer carried great weight, she likewise replied that she held it as a great treasure.

Questioned if, after this revelation, she believes that she cannot commit mortal sin: she replied: I know nothing about it, but I leave myself entirely to Our Lord.

Questioned whether she gave money or caused it to be given for him who had captured the said Franquet: she replied that she is not a moneyer or treasurer of France, to give money.

And when it was brought back to her memory that she had attacked the city of Paris on a feast day; that she had also had the horse of the lord Bishop of Senlis; that she had thrown herself from the tower of Beaurevoir; that she wears male attire; that she had consented to the death of Franquet d’Arras; asking her whether she believes she has committed any mortal sin: she replied to the first, concerning the attack on Paris, that she does not believe she is in mortal sin for this, and, if she has committed mortal sin, this is to be acknowledged to God and to the priest in confession.

To the second, concerning the horse, she replied that she firmly believes that she has no sin against God for this, because that horse was valued at the sum of two hundred gold saluts, for which the bishop himself had an assignment; and yet the same horse was sent back to the lord of La Trémoille, to return it to the bishop of Senlis; nor was the said horse suitable for her to ride. Also, she did not take it from the bishop himself. She also said that, on the other hand, she did not want to keep it, because she heard that the bishop was displeased that his horse had been captured; and with this, because that horse was worth nothing for men-at-arms. Finally, in conclusion, Joan herself does not know whether the same bishop was paid the assignment made to him, nor whether he had restitution of his horse; and she believes not.

To the third, however, concerning that fall from the tower of Beaurevoir, she replied: I did this not out of despair, but in the hope of saving my body and of going to succor many good people who were in need. And after the jump I confessed, and asked forgiveness from the Lord. And she also has forgiveness from the Lord, and believes that it was not well done to make that jump; but it was ill done. Item, she said that she knows she has had forgiveness by the revelation of Saint Catherine, after she confessed, and that she confessed by the counsel of Saint Catherine.

Questioned whether she had great penance for this: she replied that she bore a great part of the said penance, from the harm she suffered in falling.

Questioned whether she believes that that wrongdoing she committed in jumping was a mortal sin: she replied that she knows nothing, and that she refers this to God.

To the fourth, however, concerning wearing male attire: she replied: Since I do it by God’s command and in His service, I do not believe I am doing wrong; and when it pleases God to command, that attire will immediately be put aside.

March 15. In prison. #

Item, on the immediately following Thursday, the fifteenth of the aforesaid month of March, in the morning, in the aforesaid place of Joan’s prison, with the said Master Jean de La Fontaine, commissioner appointed by us, the aforesaid bishop, and us, Brother Jean Le Maistre, vicar of the Inquisitor, presiding; with the venerable men, lords and masters Nicolas Midi and Gerard Fueillet, doctors in sacred theology, assisting; present for this purpose were Nicolas de Houppeville, apostolic letter writer, and Brother Isambard de la Pierre:

Joan herself was admonished and requested with charitable exhortations that, if it should happen that she had done anything against the faith, she should refer herself to the determination of holy mother Church, to which she ought to refer herself. She replied that her answers should be seen and examined by clerics, and afterwards she should be told if there is anything there that is against the Christian faith: she will well know how to say what will come of it; and afterwards she will say what she finds about this by her counsel. However, if there is anything evil against the Christian faith which God commanded, she would not wish to uphold it, and would be very angry to go against it.

Item, the distinction between the Church Triumphant and the Church Militant was explained to her, and what pertained to the one and the other; and she was requested to submit herself at present to the determination of the Church, and concerning what she has done and said, whether it be good or evil. She replied: I will not answer you anything else at present.

Manchon’s French minute:

• Thursday morning, the fifteenth day of March.

After she had been admonished and requested that, if she had done anything against our faith, she ought to refer it to the determination of the Church, she replied that her answers should be seen and examined by clerics, and that afterwards she should be told whether there was anything in them contrary to the Christian faith. She would then know, with the advice of her counsel, what to say about it, and afterwards would state what her counsel had found. Nevertheless, if there were anything wrong and contrary to the Christian faith commanded by Our Lord, she would not wish to maintain it, and would be very grieved to act against it.

Item, the Church Triumphant and the Church Militant were explained to her, and what each of them was. Item, she was requested at once to submit to the determination of the Church whatever she had done or said, whether good or evil. She replied: I will answer you nothing further at present.

(1) D’Urfé Manuscript, fol. 22, v°.

Official Latin record (continued):

Item, Joan was requested, under the oath she had taken, to say how she thought to escape from the Castle of Beaulieu (1), between two pieces of wood: she replied that she was never a prisoner in any place from which she would not gladly have escaped; and while she was in the aforesaid Castle, she would have locked her guards inside the tower, had it not been for the porter who saw her and met her. Item, she also said that, as it seems to her, it did not please God that she should escape that time, and that it was necessary for her to see the King of England, as her voices had told her, as is written above.

(1) Beaulieu, a fortress near Compiègne, where the Maid was first detained after her capture. (Monstrelet, book II, ch. 86.)

Questioned whether she has permission from God or from her voices to depart as often as she pleases: she replied: I have asked many times, but I do not have it yet.

Questioned whether she would depart at present if she saw her opportunity to depart: she replied that, if she saw the door open, she would depart; and this would be God’s command to her. And she firmly believes that, if she saw the door open, and her guards and other English did not know how to resist, she would understand that this is her permission and that God would send her succor; but without permission she would not depart, unless it were that she would make an attempt, in French une entreprise, to know if God would be content, citing that common proverb in French: Aide toi, Dieu te aidera (Help yourself, God will help you). And she says this so that, if she were to go, it would not be said that she had departed without permission.

Questioned, since she had asked to hear mass, whether it seemed more proper to her to wear female attire; and she was asked whether she would prefer to take female attire and hear mass, or remain in male attire and not hear mass. She replied: Assure me of hearing mass, if I am in female attire, and I will answer you on this.

Then it was said to her by the questioner: And I assure you that you will hear mass, if you are in female attire. She replied: And what do you say, if I have promised our king, and sworn not to put off this attire? Nevertheless, I answer you: have a long tunic made for me, down to the ground, without a train, and give it to me to go to mass; and afterwards, on my return, I will again take this attire which I have.

Again questioned whether she would take female attire to go to hear mass: she replied: I will take counsel on this, and afterwards I will answer you. And she further requested, in honor of God and the Blessed Mary, that she might hear mass in this good city.

And to this it was said to her by the questioner that she should take female attire simply and absolutely. She replied: Give me attire like a bourgeois girl, namely a long houppelande; and I will take it to go to hear mass. She further says that, as earnestly as she could, she requested that she be allowed to hear mass in the attire she wears, without changing it.

Questioned whether, concerning what she has said and done, she wishes to submit and refer herself to the determination of the Church: she replied: All my sayings and doings are in the hand of God, and for these I await Him. And I certify to you that I would wish to do or say nothing against the Christian faith; and, if I had said or done anything, or that which was upon my body, which the clerics knew how to say was against the Christian faith which the Lord established, I would not wish to uphold it, but would cast it out.

Questioned whether she would submit herself to the ordinance of the Church concerning this: she replied: I will not answer you anything else now; but send me a cleric on Saturday, if you do not wish to come, and I will answer him about this with God’s help, and it will be put in writing.

Questioned whether, when her voices come, she shows them reverence without qualification, as she would to a male or female saint: she replied that yes; and if she sometimes did not, she asked their forgiveness afterwards. Nor does she know how to show them as much reverence as is due to them, because she firmly believes that they are Saint Catherine and Saint Margaret. And she said the same in this regard concerning Saint Michael.

Questioned, since offerings of candles are commonly made to the Saints of paradise, whether to those Saints coming to her, she has made an offering of burning candles or other things, in church or elsewhere, or whether she has caused masses to be said: she replied that no, unless it was by offering in mass into the hand of the priest, in honor of Saint Catherine. And she believes that she is one of those who appear to her; nor has she lit as many candles as she would gladly do for those Saints Catherine and Margaret who are in paradise, whom she firmly believes to be those very ones who come to her.

Questioned whether, when she places candles before the image of Saint Catherine, she places them in honor of that one who appears to her: she replied: I do this in honor of God, the Blessed Mary, and Saint Catherine who is in heaven, and of that one who shows herself to me.

Questioned whether she places such candles in honor of that Saint Catherine who shows herself to her, or who appears to her: she replied that yes, and that she makes no difference between the one who appears to her and the one who is in heaven.

Questioned whether she always does and completes what her voices command her: she replied that with all her power, she fulfilled God’s command given to her by her voices, concerning what she knew how to understand. And those voices command her nothing without God’s good pleasure.

Questioned whether, in the matter of war, she did anything without the counsel of her voices: she replied: You have an answer about this. Read your book well, and you will find it. She said, however, that, at the request of the men-at-arms, a feat of arms was performed before the city of Paris; and also before the city of La Charité, at the request of her king. And this was not against nor by the command of her voices.

Questioned whether she ever did anything against the will and command of those voices: she replied that what she could and knew how to do, she fulfilled to the best of her ability. And as for the jump from the tower of Beaurevoir, which she made against their command, she could not restrain herself from it; and when those voices saw her necessity, that she did not know nor could restrain herself from it, they succored her life and preserved her from killing herself. She further said that, whatever she ever did in her great undertakings, those voices always succored her; and this is a sign that they are good spirits.

Questioned whether she has another sign that those voices are good spirits: she replied that Saint Michael certified this to her, before those voices came.

Questioned how she knew that he was Saint Michael: she replied that by his speech and by the language of angels; and she firmly believes that they were angels.

Questioned how she knew that they were angels: she replied that she believed this quite readily, and had this will to believe it. And she further said that Saint Michael, when he came to her, told her that Saint Catherine and Saint Margaret would come to her, and that she should act by their counsel, who were ordained to guide her and advise her in what she had to do; and that she should believe them in what they would tell her; and that this was by God’s command.

Questioned, if the devil were to put himself in the form or figure of a good angel, how she would know whether it was a good angel or a bad one: she replied that she would well know whether it was Saint Michael, or something counterfeited in his likeness. Item, she said that, the first time, she had great doubt whether it was Saint Michael who was coming to her, and that first time she had great fear; and she saw him many times before she knew that it was Saint Michael.

Questioned why she recognized Saint Michael more quickly that time when she believed it, than she had recognized him the first time he appeared to her: she replied that, the first time, she was young and had fear; and afterwards the same Saint Michael taught her and showed her so much that she firmly believed that it was he.

Questioned what doctrine he showed her: she replied that above all, he told her to be a good young woman, and that God would help her; and among other things he told her that she would come to the succor of the King of France; and a major part of what the angel taught her is in this book (1); and the angel recounted to her the calamity that was in the kingdom of France.

Questioned about the size and stature of the same angel: she replied that, on the next Saturday, she would answer, along with another matter about which she must answer, namely what will please God concerning this.

Questioned whether she believes that it is a great sin to offend Saint Catherine and Saint Margaret who appear to her, and to act against their command: she replied that yes, if one knows how to amend it; and that the most she ever offended them, in her opinion, was in the jump from Beaurevoir, for which she asked their forgiveness, and for other offenses she may have committed against them.

Questioned whether Saint Catherine and Saint Margaret would take bodily vengeance for that offense: she replied that she does not know, and that she did not ask them.

Questioned, because she had previously said that sometimes people are hanged for telling the truth, whether she knows of any crime or any fault, for which she could or ought to die, if she confessed it: she replied that no.

(1) That is, the interrogatories of Poitiers, or perhaps the Gospel held by one of the judges.

Manchon’s French minute (continued):

Item, Joan was requested, under the oath she had taken, to say how she thought to escape from the Castle of Beaulieu (1), between two pieces of wood: she replied that she was never a prisoner in any place from which she would not gladly have escaped; and while she was in the aforesaid Castle, she would have locked her guards inside the tower, had it not been for the porter who saw her and met her. Item, she also said that, as it seems to her, it did not please God that she should escape that time, and that it was necessary for her to see the King of England, as her voices had told her, as is written above.

Questioned whether she has permission from God or from her voices to depart as often as she pleases: she replied: I have asked many times, but I do not have it yet.

Questioned whether she would depart at present if she saw her opportunity to depart: she replied that, if she saw the door open, she would depart; and this would be God’s command to her. And she firmly believes that, if she saw the door open, and her guards and other English did not know how to resist, she would understand that this is her permission and that God would send her succor; but without permission she would not depart, unless it were that she would make an attempt, in French une entreprise, to know if God would be content, citing that common proverb in French: Aide toi, Dieu te aidera (Help yourself, God will help you). And she says this so that, if she were to go, it would not be said that she had departed without permission.

Questioned, since she had asked to hear mass, whether it seemed more proper to her to wear female attire; and she was asked whether she would prefer to take female attire and hear mass, or remain in male attire and not hear mass. She replied: Assure me of hearing mass, if I am in female attire, and I will answer you on this.

Then it was said to her by the questioner: And I assure you that you will hear mass, if you are in female attire. She replied: And what do you say, if I have promised our king, and sworn not to put off this attire? Nevertheless, I answer you: have a long tunic made for me, down to the ground, without a train, and give it to me to go to mass; and afterwards, on my return, I will again take this attire which I have.

Again questioned whether she would take female attire to go to hear mass: she replied: I will take counsel on this, and afterwards I will answer you. And she further requested, in honor of God and the Blessed Mary, that she might hear mass in this good city.

And she was told to take female attire simply and absolutely. She replied: Give me clothing like a bourgeois girl, namely a long houppelande, and likewise a woman’s hood, and I will take it to go to hear mass. She then requested as earnestly as she could that she be allowed to keep the clothing she wore and hear mass without changing it.

Questioned whether, concerning what she has said and done, she wishes to submit and refer herself to the determination of the Church: she replied: All my sayings and doings are in the hand of God, and for these I await Him. And I certify to you that I would wish to do or say nothing against the Christian faith; and, if I had said or done anything, or that which was upon my body, which the clerics knew how to say was against the Christian faith which the Lord established, I would not wish to uphold it, but would cast it out.

Questioned whether she would submit herself to the ordinance of the Church concerning this: she replied: I will not answer you anything else now; but send me a cleric on Saturday, if you do not wish to come, and I will answer him about this with God’s help, and it will be put in writing.

Questioned whether, when her voices come, she shows them reverence without qualification, as she would to a male or female saint: she replied that yes; and if she sometimes did not, she asked their forgiveness afterwards. Nor does she know how to show them as much reverence as is due to them, because she firmly believes that they are Saint Catherine and Saint Margaret. And she said the same in this regard concerning Saint Michael.

Questioned, since offerings of candles are commonly made to the Saints of paradise, whether to those Saints coming to her, she has made an offering of burning candles or other things, in church or elsewhere, or whether she has caused masses to be said: she replied that no, unless it was by offering in mass into the hand of the priest, in honor of Saint Catherine. And she believes that she is one of those who appear to her; nor has she lit as many candles as she would gladly do for those Saints Catherine and Margaret who are in paradise, whom she firmly believes to be those very ones who come to her.

Questioned whether, when she places candles before the image of Saint Catherine, she places them in honour of the one who appeared to her: she replied: I do it in honour of God, Our Lady, and Saint Catherine who is in heaven; and I make no distinction between Saint Catherine who is in heaven and the one who appears to me.

Questioned whether she places such candles in honor of that Saint Catherine who shows herself to her, or who appears to her: she replied that yes, and that she makes no difference between the one who appears to her and the one who is in heaven.

Questioned whether she always does and completes what her voices command her: she replied that with all her power, she fulfilled God’s command given to her by her voices, concerning what she knew how to understand. And those voices command her nothing without God’s good pleasure.

Questioned whether, in the matter of war, she did anything without the counsel of her voices: she replied: You have an answer about this. Read your book well, and you will find it. She said, however, that, at the request of the men-at-arms, a feat of arms was performed before the city of Paris; and also before the city of La Charité, at the request of her king. And this was not against nor by the command of her voices.

Questioned whether she ever did anything against the will and command of those voices: she replied that what she could and knew how to do, she fulfilled to the best of her ability. And as for the jump from the tower of Beaurevoir, which she made against their command, she could not restrain herself from it; and when those voices saw her necessity, that she did not know nor could restrain herself from it, they succored her life and preserved her from killing herself. She further said that, whatever she ever did in her great undertakings, those voices always succored her; and this is a sign that they are good spirits.

Questioned whether she has another sign that those voices are good spirits: she replied that Saint Michael certified this to her, before those voices came.

Questioned how she knew that he was Saint Michael: she replied that by his speech and by the language of angels; and she firmly believes that they were angels.

Questioned how she recognised that it was the language of angels: she replied that she believed it quite soon, and had the will to believe it. She further said that Saint Michael, when he came to her, told her that Saint Catherine and Saint Margaret would come to her, and that she should act by their counsel; they were appointed to guide and advise her in what she had to do, and she should believe what they told her, for this was by Our Lord’s command.

Questioned, if the devil were to put himself in the form or figure of a good angel, how she would know whether it was a good angel or a bad one: she replied that she would well know whether it was Saint Michael, or something counterfeited in his likeness. Item, she said that, the first time, she had great doubt whether it was Saint Michael who was coming to her, and that first time she had great fear; and she saw him many times before she knew that it was Saint Michael.

Questioned why she recognized Saint Michael more quickly that time when she believed it, than she had recognized him the first time he appeared to her: she replied that, the first time, she was young and had fear; and afterwards the same Saint Michael taught her and showed her so much that she firmly believed that it was he.

Questioned what teaching he gave her: she replied that, above all, he told her to be a good child and that God would help her; among other things, he told her to come to the aid of the King of France. A greater part of what the angel taught her is in this book (1), and the angel recounted to her the misery that was in the kingdom of France.

Questioned about the size and stature of the same angel: she replied that, on the next Saturday, she would answer, along with another matter about which she must answer, namely what will please God concerning this.

Questioned whether she believes that it is a great sin to offend Saint Catherine and Saint Margaret who appear to her, and to act against their command: she replied that yes, if one knows how to amend it; and that the most she ever offended them, in her opinion, was in the jump from Beaurevoir, for which she asked their forgiveness, and for other offenses she may have committed against them.

Questioned whether Saint Catherine and Saint Margaret would take bodily vengeance for that offense: she replied that she does not know, and that she did not ask them.

Questioned, because she had previously said that sometimes people are hanged for telling the truth, whether she knows of any crime or any fault, for which she could or ought to die, if she confessed it: she replied that no.

March 17, in prison. #

Item, on the immediately following Saturday, the 17th of the said month of March, with Master Jean de La Fontaine, commissioner appointed by us, the aforesaid bishop, and us, Jean Le Maistre, vicar of the Inquisitor, presiding in the said prison of the aforesaid Joan; with the venerable and discreet men, the lords and masters named above, Nicolas Midi and Gerard Fueillet, doctors in theology, assisting; present were Isambard de la Pierre and Jean Massieu, named above; the aforesaid Joan was requested to take the oath, which she did.

*Thereupon questioned in what form, size, species, and habit Saint Michael came to her: she replied that he was in the form of a very true honest man; and concerning his habit and other things, she will say nothing further. As for the angels, she saw them with her own eyes, and nothing more will be obtained from her about this. Item, she says that she believes the sayings and deeds of Saint Michael who appeared to her as firmly as she believes that our Lord Jesus Christ suffered death and passion for us. And what moves her to believe this is the good counsel, good comfort, and good doctrine that he made and gave to Joan herself.

Questioned whether she wishes to place herself under the determination of holy mother Church concerning all her deeds, whether good or evil: she replied that, as for the Church, she loves it and would wish to uphold it with all her power, for our Christian faith; and she is not one who should be hindered from going to church, nor from hearing mass. And as for the good works she has done and her coming, she must refer herself to the King of heaven who sent her to Charles, son of Charles, King of France, who was (1) King of France. And you will see, she said, that the French will very soon gain a great matter that God will send to the French, and that in this the whole kingdom of France will waver, in French branlera. And she says this so that, when it happens, it may be remembered that she said it.

(1) Thus in manuscripts 5965 and 5966. Perhaps read erit (“will be”).

Questioned to state the term in which this would happen: she replied: I await the Lord concerning this.

Questioned whether she will refer herself concerning her sayings and deeds to the determination of the Church: she replied: I refer myself to God who sent me, to the Blessed Mary, and all the Saints of paradise. And it seems to me that it is one and the same thing concerning God and the Church, and that no difficulty should be made about this. Why do you make a difficulty about this?

Then it was said to her that there is a Church Triumphant, where are God, the Saints, the Angels, and souls already saved; there is also a Church Militant, in which is the Pope, vicar of God on earth, cardinals, prelates of the church, clergy, and all good Christians and Catholics; which Church, well assembled, cannot err and is governed by the Holy Spirit. Therefore she was questioned whether she wishes to refer herself to the Church Militant, namely that which is on earth, now declared in this manner. She replied that she came to the King of France on behalf of God, on behalf of the Blessed Virgin Mary and all the Saints of paradise, and the victorious Church from above, and by their command; and to that Church she submits all her good deeds, and all that she has done and will do. And concerning answering whether she will submit herself to the Church Militant, she says that she will not answer anything else for now.

Questioned what she says about that female attire which is offered to her, so that she can go to hear mass: she replied that, as for female attire, she will not take it yet until it pleases God. And, if it so happens that she must be led to judgment, she refers herself to the lords of the Church, that they grant her the grace of having a female shirt and a head covering on her head; and that she would rather die than revoke what God made her do; that she firmly believes that God will not now allow her to be brought so low, but that she will very soon have succor and by a miracle.

Questioned, because she says that she wears attire by God’s command, why she asks for a female shirt in the article of death: she replied: It is enough for me that it be long.

Questioned whether her godmother who saw the Fates, in French les fées, is considered a wise woman: she replied that she is held and reputed to be an honest woman, not a diviner or sorceress.

Questioned, because she had said that she would take female attire if she were allowed to leave, whether this would please God: she replied that, if she were given permission to leave in female attire, she would immediately resume male attire and do what is commanded her by the Lord. And she answered this previously, nor would she, for any reason, take an oath not to arm herself and not to wear male attire, to fulfill the Lord’s command.

Questioned about the age and clothing of Saint Catherine and Saint Margaret: she replied: You have an answer about this that you will get from me, nor will you get anything else. And I have answered you about this as certainly as I know.

Questioned whether she believed before this day that the Fates were evil spirits: she replied that she knows nothing about this.

Questioned whether she knows that Saint Catherine and Saint Margaret hate the English: she replied: They love what God loves, and hate what God hates.

Questioned whether God hates the English: she replied that concerning the love or hatred God has for the English, or what God will do to them as to their souls, she knows nothing; but she well knows that they will be expelled from France, except for those who will remain and die there, and that God will send victory to the French against the English.

Questioned whether God was for the English when they had prosperity in France: she replied that she does not know whether God hated the French; but she believes that He wanted to allow them to be punished for their sins, if they were in them.

Questioned what guarantee and what succor she expects to have from the Lord, concerning the fact that she wears male attire: she replied that, both for the attire and for other things she has done, she expects no other reward than the salvation of her soul.

Questioned what arms she offered in the church of Saint-Denis in France: she replied that she offered her white harness, in French un blanc harnoys, complete, such as is fitting for a man-at-arms, with a sword which she won before the city of Paris.

Questioned for what purpose she offered the same arms: she replied that this was out of devotion, as is customary among men-at-arms when they are wounded; and because she had been wounded before the city of Paris, she offered them to Saint-Denis, because it is the cry of France.

Questioned whether she did this so that the arms themselves would be adored: she replied that no.

Questioned what purpose those five crosses served which were on that sword, which she found at Saint Catherine of Fierbois: she replied that she knows nothing about this.

Questioned what moved her to have angels depicted with arms, feet, legs, and clothing on her banner: she replied: You have an answer about this.

Questioned whether she had those angels who come to her depicted: she replied that she had them depicted in the manner in which they are depicted in churches.

Questioned if she ever saw them in such a way as they were depicted: she replied: I will tell you nothing else.

Questioned why she did not have the brightness that came to her with the angel or voices depicted there: she replied that this was not commanded to her.

On the same day in the afternoon. [In the same place.]

Item, on the same Saturday in the afternoon, with us, the aforesaid bishop and vicar of the Inquisitor, presiding; with the venerable and discreet men, lords and masters: Jean Puichripatris, Jacques de Touraine, Nicolas Midi, Pierre Maurice, and Gerard Fueillet, doctors; and Thomas de Courcelles, bachelor in sacred theology; Jean de La Fontaine, licentiate in canon law, commissioner appointed by us, the aforesaid bishop; present were Brother Isambard de la Pierre and Jean Gris, named above.

Joan herself was questioned whether those two angels depicted on her banner represented Saint Michael and Saint Gabriel: she replied that they were there only for the honor of God who was depicted on the banner. And she said that she did not have the representation of two angels made, but only in honor of God, who was figured there holding the world.

Questioned whether those two angels figured on her banner were the two angels guarding the world, and why there were not more, seeing that it was commanded to her by God that she should take that banner: she replied that the whole banner was commanded by God, through the voices of Saint Catherine and Saint Margaret who told her: Take the banner on behalf of the King of heaven. And because they told her: Take the banner on behalf of the King of heaven, she had that figure of God and the angels made there, and colored. And she did everything by God’s command.

Manchon’s French minute:

Saturday, the 17th day of March, 1430, after dinner.

Questioned whether these two angels, who were painted on her standard, represented Saint Michael and Saint Gabriel: she replies that they were there only for the honor of our Lord, who was painted on the standard; and she says that she did not have that representation of the two angels made, except only for the honor of our Lord, who was figured there, holding the world.

Questioned whether these two angels, who were figured on the standard, were the two angels who guard the world, and why there were not more, seeing that it was commanded to her by our Lord that she should take that standard: she replies, the whole standard was commanded by our Lord, by the voices of Saint Catherine and Saint Margaret, who told her: Take the standard on behalf of the King of heaven. And because they told her: Take the standard on behalf of the King of heaven, she had that figure of our Lord and of two angels made there, and colored, and she did everything by their command.

Questioned whether she then asked the same two Saints if, by virtue of that banner, she would win all the battles in which she would engage, and whether she would have victories: she replied that they told her to take courage, and that God would help her.

Questioned whether she helped the banner more than the banner helped her, or vice versa: she replied that, concerning the victory of Joan herself or the banner, everything was in the Lord.

Questioned whether the hope of having victory was founded in the banner, or in Joan herself: she replied that this is founded in the Lord, and in no other.

Questioned whether, if another had carried that banner, he would have had as good fortune as Joan herself had: she replied: I know nothing; I refer myself to God.

Questioned whether, if someone from her side had given her his banner to carry, she would have carried it, and whether she would have had as good hope in it as in her own banner which was prepared for her by God; and specifically questioned about her king’s banner, if she had had it, etc.: she replied: I would more gladly carry that which was ordained for me by God. And yet I refer myself entirely to God.

Questioned what purpose that sign served which she placed in her letters, and these names Jesus Mary: she replied that the clerics writing her letters placed this there; and some said that it was fitting to place these two names, Jesus Mary.

Questioned whether it had been revealed to her that, if she lost her virginity, she would lose her fortune, and that her voices would no longer come to her: she replied that this had not been revealed to her.

Questioned whether she believes that, if she were married, those voices would come to her: she replied: I do not know. And concerning this I refer myself to God.

Questioned whether she estimates and firmly believes that her king did well in killing the lord Duke of Burgundy (1): she replied that this was a great harm for the kingdom of France; and, whatever there was between those two aforesaid princes, God sent her to the succor of the King of France.

Questioned, because she had replied to us, the aforesaid bishop, that she would answer us and our commissioners as much as she would answer our most holy lord the Pope, and yet there were many interrogatories to which she does not wish to answer, whether she would answer more fully before the Pope than she does before us: she replied that she answered everything as truly as she could; and, if she knew anything that she remembered she had not said, she would gladly say it.

Questioned whether, if it appears from this that she is bound to answer the truth more fully to our lord the Pope, vicar of God, concerning all that would be asked of her touching the faith and the matter of her conscience, than she answers us: she replied that she requests that she be led before our lord the Pope himself, and afterwards she will answer before him all that she ought to answer.

Questioned of what material was one of her rings, on which these names Jesus Mary were written: she replied that she does not properly know this; and if it was of gold, it was not of pure gold; nor does she know whether it was of gold or of electrum; and she estimates that there were three crosses on it and no other sign, that she knows of, except these names, Jesus Mary.

Questioned why she gladly looked at that ring when she went to any act of war: she replied that this was out of pleasure, and for the honor of her father and mother; and she, with that ring on her hand and on her finger, touched Saint Catherine visibly appearing to her (1).

Questioned in what part of Saint Catherine herself she touched her: she replied: You will have nothing else about this.

(1) Jean-sans-Peur.

(1) Translation as is of the Gallicism toucher à.

Questioned whether she ever kissed or embraced Saint Catherine or Saint Margaret: she replied that she embraced both.

Questioned whether they had a good smell: she replied that it is good to know that they had a good smell.

Questioned whether, in embracing them, she felt warmth or anything else: she replied that she could not embrace them without feeling and touching them.

Questioned by what part she embraced them, whether from above or from below: she replied that it is more fitting to embrace them from below than from above.

Questioned whether she gave the aforesaid Saints any garlands or caps: she replied that, in their honor, she often gave such garlands to their images or representations in churches; and, as for those who appear to her, she did not give them anything that she remembers.

Questioned whether, when she placed such garlands on the tree mentioned above, she placed them in honor of those who appear to her: she replied that no.

Questioned whether, when those Saints came to her, she showed them reverence, by bending her knees and bowing: she replied that yes; and, as much as she could, she showed them reverence, because she well knows that they are those who are in the kingdom of paradise.

Questioned whether she knows anything about those who go, in French en Verre avec les Fades, with the Fates: she replied that she never was, nor knows anything; but she certainly heard it spoken of, and that they went on Thursday; but she does not believe in this, and believes that this is nothing but sorcery.

Questioned whether anyone caused her banner to be waved around her king’s head, while he was being consecrated at Reims: she replied that no, that she knows of.

(1) Read tête (“head”).

Questioned why the same banner was carried more into the church of Reims, at her king’s consecration, than the banners of other captains: she replied that her banner itself had been in pain: it was well reasonable that it should have honor.

Manchon’s French minute — Saturday, March 17, morning; afternoon continued:

(1) D’Urfé Manuscript, fol. 24, r°.

Joan was requested to take the oath, and she swore, etc.

Questioned what answer she would give concerning the form, appearance, stature, and clothing in which Saint Michael came to her: she replied: He was in the form of a thoroughly honourable man; and of his clothing and other matters she would say nothing further. As for the angels, she saw them with her own eyes, and nothing more would be obtained from her about them. Item, she says that she believes the words and deeds of Saint Michael, who appeared to her, as firmly as she believes that Our Lord Jesus Christ suffered death and passion for us. What moves her to believe this is the good counsel, comfort, and sound teaching that he gave her.

Questioned whether she wishes to place herself under the determination of holy mother Church concerning all her words and deeds, whether good or evil: she replied that, as for the Church, she loves it and would wish to uphold it with all her power, for our Christian faith; and she is not one who should be prevented or hindered from going to church and hearing mass. As for the good works she has done and her coming, she must rely upon the King of heaven who sent her to Charles, son of Charles, King of France, who will be King of France. And you will see, she said, that the French will very soon gain a great victory that God will send to the French, and that because of it almost the whole kingdom of France will be shaken. She says this so that, when it happens, it may be remembered that she said it.

Questioned to state the term in which this would happen: she replied: I await the Lord concerning this.

Questioned whether she will refer herself concerning her sayings and deeds to the determination of the Church: she replied: I refer myself to God who sent me, to the Blessed Mary, and all the Saints of paradise. And it seems to me that it is one and the same thing concerning God and the Church, and that no difficulty should be made about this. Why do you make a difficulty about this?

Then it was said to her that there is a Church Triumphant, where are God, the Saints, the Angels, and souls already saved; there is also a Church Militant, in which is the Pope, vicar of God on earth, cardinals, prelates of the church, clergy, and all good Christians and Catholics; which Church, well assembled, cannot err and is governed by the Holy Spirit. Therefore she was questioned whether she wishes to refer herself to the Church Militant, namely that which is on earth, now declared in this manner. She replied that she came to the King of France on behalf of God, on behalf of the Blessed Virgin Mary and all the Saints of paradise, and the victorious Church from above, and by their command; and to that Church she submits all her good deeds, and all that she has done and will do. And concerning answering whether she will submit herself to the Church Militant, she says that she will not answer anything else for now.

Questioned what she says about the female attire offered to her so that she may go to hear mass: she replied that she will not yet take female attire, for so long as it pleases Our Lord. And if she must be brought as far as judgment, and must be undressed at judgment [sic], she requests that the lords of the Church grant her the grace of having a woman’s shift and a head covering. She would rather die than revoke what Our Lord caused her to do, and she firmly believes that Our Lord will not allow her to be brought so low without her soon receiving help from God, and by a miracle.

Questioned, because she says that she wears attire by God’s command, why she asks for a female shirt in the article of death: she replied: It is enough for me that it be long.

Questioned whether her godmother who saw the Fates, in French les fées, is considered a wise woman: she replied that she is held and reputed to be an honest woman, not a diviner or sorceress.

Questioned, because she had said that she would take female attire provided that she were allowed to leave, whether this would please God: she replied that, if she were given permission to leave in female attire, she would immediately put on male attire and do what Our Lord commanded her. She had answered this before, and for nothing would she swear not to arm herself and put on male attire in order to do Our Lord’s pleasure.

Questioned about the age and clothing of Saint Catherine and Saint Margaret: she replied: You have an answer about this that you will get from me, nor will you get anything else. And I have answered you about this as certainly as I know.

Questioned whether she believed before this day that the Fates were evil spirits: she replied that she knows nothing about this.

Questioned whether she knows that Saint Catherine and Saint Margaret hate the English: she replied: They love what God loves, and hate what God hates.

Questioned whether God hates the English: she replied that she knows nothing about the love or hatred God has for the English, or what God will do to their souls; but she well knows that they will be driven out of France, except those who die there, and that God will send victory to the French against the English.

Questioned whether God was for the English when they prospered in France: she replied that she does not know whether God hated the French, but believes that He wished to allow them to be beaten for their sins, if they were in sin.

Questioned what guarantee and what succor she expects to have from the Lord, concerning the fact that she wears male attire: she replied that, both for the attire and for other things she has done, she expects no other reward than the salvation of her soul.

Questioned what arms she offered in the church of Saint-Denis in France: she replied that she offered her white harness, in French un blanc harnoys, complete, such as is fitting for a man-at-arms, with a sword which she won before the city of Paris.

Questioned for what purpose she offered the same arms: she replied that this was out of devotion, as is customary among men-at-arms when they are wounded; and because she had been wounded before the city of Paris, she offered them to Saint-Denis, because it is the cry of France.

Questioned whether this was so that they might be armed [sic]: she replied that no.

Questioned what purpose those five crosses served which were on that sword, which she found at Saint Catherine of Fierbois: she replied that she knows nothing about this.

Questioned what moved her to have angels depicted with arms, feet, legs, and clothing on her banner: she replied: You have an answer about this.

Questioned whether she had those angels who come to her depicted: she replied that she had them depicted in the manner in which they are depicted in churches.

Questioned if she ever saw them in such a way as they were depicted: she replied: I will tell you nothing else.

Questioned why she did not have the brightness that came to her with the angel or voices depicted there: she replied that this was not commanded to her. Questioned whether she then asked the same two Saints if, by virtue of that banner, she would win all the battles in which she would engage, and whether she would have victories: she replied that they told her to take courage, and that God would help her.

Questioned whether she helped the banner more than the banner helped her, or vice versa: she replied that, concerning the victory of Joan herself or the banner, everything was in the Lord.

Questioned whether the hope of having victory was founded in the banner, or in Joan herself: she replied that this is founded in the Lord, and in no other.

Questioned whether, if another had carried that banner, he would have had as good fortune as Joan herself had: she replied: I know nothing; I refer myself to God.

Questioned whether, if someone from her side had given her his banner to carry, she would have carried it, and whether she would have had as good hope in it as in her own banner which was prepared for her by God; and specifically questioned about her king’s banner, if she had had it, etc.: she replied: I would more gladly carry that which was ordained for me by God. And yet I refer myself entirely to God.

Questioned what purpose that sign served which she placed in her letters, and these names Jesus Mary: she replied that the clerics writing her letters placed this there; and some said that it was fitting to place these two names, Jesus Mary.

Questioned whether it had been revealed to her that, if she lost her virginity, she would lose her fortune, and that her voices would no longer come to her: she replied that this had not been revealed to her.

Questioned whether she believes that, if she were married, those voices would come to her: she replied: I do not know. And concerning this I refer myself to God.

Questioned whether she thinks and firmly believes that her king did well to kill or have killed the lord Duke of Burgundy (1): she replied that this was a great harm to the kingdom of France; and, whatever there was between them, God sent her to the aid of the King of France.

Questioned, because she had replied to us, the aforesaid bishop, that she would answer us and our commissioners as much as she would answer our most holy lord the Pope, and yet there were many interrogatories to which she does not wish to answer, whether she would answer more fully before the Pope than she does before us: she replied that she answered everything as truly as she could; and, if she knew anything that she remembered she had not said, she would gladly say it.

Questioned concerning the angel who brought the sign to her king—of what age, stature, and clothing he was.

Questioned whether, if it appears from this that she is bound to answer the truth more fully to our lord the Pope, vicar of God, concerning all that would be asked of her touching the faith and the matter of her conscience, than she answers us: she replied that she requests that she be led before our lord the Pope himself, and afterwards she will answer before him all that she ought to answer.

Questioned of what material was one of her rings, on which these names Jesus Mary were written: she replied that she does not properly know; and if it was gold, it was not fine gold; nor does she know whether it was gold or brass. She thinks that there were three crosses on it and no other sign that she knows of, except Jesus Mary.

Questioned why she gladly looked at that ring when she went into battle: she replied that it was for pleasure and in honour of her father and mother; and, with the ring in her hand and on her finger, she touched Saint Catherine when the Saint appeared to her (1).

Questioned in what part of Saint Catherine herself she touched her: she replied: You will have nothing else about this.

Questioned whether she ever kissed or embraced Saint Catherine or Saint Margaret: she replied that she embraced both.

Questioned whether they had a good smell: she replied that it is good to know that they had a good smell.

Questioned whether, in embracing them, she felt warmth or anything else: she replied that she could not embrace them without feeling and touching them.

Questioned by what part she embraced them, whether from above or from below: she replied that it is more fitting to embrace them from below than from above.

Questioned whether she gave the aforesaid Saints any garlands or caps: she replied that, in their honor, she often gave such garlands to their images or representations in churches; and, as for those who appear to her, she did not give them anything that she remembers.

Questioned whether, when she placed such garlands on the tree mentioned above, she placed them in honor of those who appear to her: she replied that no.

Questioned whether, when those Saints came to her, she showed them reverence, by bending her knees and bowing: she replied that yes; and, as much as she could, she showed them reverence, because she well knows that they are those who are in the kingdom of paradise.

Questioned whether she knows anything about those who go at the hour with the fairies, in French vont en l’eure avec les fées: she replied that she had never done so and knew nothing about it; but she had heard it spoken of, and that people went there on Thursdays. She does not believe in it and believes that it is sorcery.

Questioned whether anyone caused her banner to be waved around her king’s head, while he was being consecrated at Reims: she replied that no, that she knows of.

Questioned why the same banner was carried more into the church of Reims, at her king’s consecration, than the banners of other captains: she replied that her banner itself had been in pain: it was well reasonable that it should have honor.

March 18. Assertions delivered to the lords assessors. #

Also, on Passion Sunday, the 18th day of the said month of March, immediately following, with us, the aforesaid bishop, and the said Brother Jean Le Maistre, vicar of the Inquisitor, presiding in our dwelling house, the aforesaid bishop, at Rouen, and with the reverend fathers, lords, and masters present: Gilles, Abbot of Fécamp; Pierre, Prior of Longueville; Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, and Gérard Feuillet, in sacred theology; and Raoul Roussel, doctors in both laws; — Nicolas de Vendères and Jean de La Fontaine, licentiates in canon law; — Nicolas Coppequesne and Thomas de Courcelles, bachelors in sacred theology: we, the aforesaid bishop, explained how the aforesaid Joan had been interrogated for many days, and many of her confessions and responses were held in writing; asking the same assistants to provide their deliberations and advice on the manner of proceeding further in the matter. And we caused to be read before them many assertions which had been extracted from Joan’s responses by some masters by our order, so that they might more fully see the matter and deliberate more securely on what was to be done.

And these lords and masters, having heard the foregoing, deliberated solemnly and maturely. And having heard the opinions of each, we concluded and ordained that each of them should diligently examine and study the matter, and consult the opinions of doctors in authentic books on such assertions, so that on the following Thursday, we might confer on these matters, with each presenting his advice before us; and that in the meantime, from Joan’s interrogations and responses, certain articles should be formulated which would be presented in judgment before us, the judges, and against Joan herself.

March 22. It was concluded that the aforesaid assertions should be reduced to fewer articles. #

Also, on the immediately following Thursday, the 22nd of the said month of March, at Rouen, in our dwelling house, the aforesaid bishop; with us, the bishop, and Brother Jean Le Maistre, vicar of the lord Inquisitor, aforesaid, presiding; there appeared the venerable lords and masters: Jean de Châtillon, Erard Emengart, Guillaume Boucher, Pierre, Prior of Longueville, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Maurice de Quesnay, Pierre Houdenc, Jean de Nibat, Jean Fabri, Pierre Maurice, Jacques Guesdon, and Gérard Feuillet, of sacred theology; and Raoul Roussel, treasurer of the Church of Rouen, doctors in both laws; — Nicolas de Vendères, Archdeacon of Eu in the Church of Rouen, and Jean de La Fontaine, licentiates in canon law; — Guillaume Haiton, Nicolas Coppequesne, and Thomas de Courcelles, bachelors in sacred theology; — Nicolas Loiselleur, canon of the Church of Rouen, and Brother Ysambard de la Pierre, of the Order of Preaching Friars.

These being thus present, several matters were reported which had been notably and scientifically compiled and advised upon in the matter by many of the said doctors, lords, and masters. Having seen these, and heard the opinions of each, and held a long conference with them, we concluded and ordained that those matters which had previously been extracted from the register of Joan’s confessions should be reduced to fewer articles, in the form of assertions or propositions. And these articles should then be communicated to each of the doctors and masters, so that they might more easily render their deliberations; and as for other matters, whether the same Joan should be further interrogated and examined, we would proceed in such a way, with the help of God, that the matter itself would be brought to the praise of God and the exaltation of the faith, so that our proceedings would suffer no defect.

March 24. Her interrogations are read before Joan. #

Also, on the immediately following Saturday, the 24th of the said month of March, presiding in the place of Joan’s prison, Master Jean de La Fontaine, our commissioner, the aforesaid bishop, and we, Brother Jean Le Maistre, vicar of the aforesaid lord Inquisitor; and with the venerable lords and masters assisting: Jean Beaupère, Nicolas Midi, Pierre Maurice, and Gérard Feuillet, doctors; and Thomas de Courcelles, bachelor in sacred theology; and Master Inguerrand de Camp-Rotundo, official of Coutances. The register containing Joan’s interrogations and responses was read before her, in French words, by Guillaume Manchon, the notary written below. But before this reading began, the promoter appointed by us, named above, who was present there, offered to prove the contents of the said register, both the interrogations and the responses, to have been made and said in case the said Joan should deny having said any of the responses written therein. Then Joan herself took an oath to add nothing to her responses except what was true.

Afterwards, while these writings were being read, she said that she was surnamed D’Arc or Romée; and that in her country, daughters bore their mother’s surname. She further said that the interrogations and responses should be read consecutively, and that what was read, if she did not contradict it, she held to be true and confessed.

She also spoke on the article concerning receiving women’s clothing, and added these words: Give me a woman’s tunic, to go to my mother’s house, and I will take it. And this is for being out of prison; and when she was out of prison, she would take counsel on what she should do.

Finally, after the reading of the said contents in the register, the said Joan confessed that she truly believed she had said, as it was written in the register and as it was read to her; nor did she contradict any of the said contents in the said register.

March 25. Joan asks to be allowed to hear Mass. #

Also, on the immediately following Palm Sunday, the 25th day of the said month of March, in the morning, in the place of Joan’s prison, in the castle of Rouen, we, the aforesaid bishop, addressed the aforesaid Joan, in the presence of the venerable men, lords, and masters: Jean Beaupère, Nicolas Midi, Pierre Maurice, doctors; and Thomas de Courcelles, bachelor in sacred theology. And we said to Joan that she had repeatedly, and especially yesterday, requested that, because of the solemnity of the days and the season, she be permitted to hear Mass on that Sunday, which was Palm Sunday: therefore, we asked her whether, if we granted her this, she would be willing to abandon men’s clothing and receive women’s clothing, as she was accustomed to in her birthplace, and as the women of her place were accustomed to wear.

To which the said Joan responded by requesting that she be permitted to hear Mass in the men’s clothing she was wearing, and that she might also receive the sacrament of the Eucharist on the feast of Easter.

Then we said to her that she should answer the request, namely, whether she would be willing to abandon men’s clothing, if this were granted to her. But she responded that she had not been advised on this, nor could she yet receive the said clothing.

And we asked her if she would like to take counsel with the Saints, whether she should receive women’s clothing. To which she responded that she could be permitted to hear Mass in this state, which she greatly desired; but she could not change her clothing, nor was this even within her power.

Afterwards, the said masters exhorted her that, for such good and devotion as she seemed to bear, she should be willing to take clothing suitable to her sex. To which Joan again responded that it was not in her power to do this; and, if it were in her power, it would be done very quickly.

However, she was told to speak with her voices to know if she would resume women’s clothing, so that she might receive viaticum at Easter. To which the said Joan responded that, as far as she was concerned, she would not receive that viaticum by changing her clothing to women’s; and she requested that she be permitted to hear Mass in men’s clothing, saying that that clothing did not burden her soul, and that wearing it was not against the Church.

Concerning all these matters, the said lord Jean d’Estivet, promoter, requested an instrument, in the presence of the lords and masters: Adam Midet, secretary to the king; Guillaume Brolbster and Pierre Orient, of the dioceses of Rouen, London, and Châlons.

First Judgment #

Ordinary Proceedings Begin After the Ex Officio Inquiry #

Also, on the immediately following Monday, after Palm Sunday, which was the 26th day of the said month of March, in our dwelling house, at Rouen, before us, the aforesaid bishop, and the said Brother Jean Le Maistre, vicar of the lord Inquisitor, there appeared the venerable lords and masters: Jean de Châtillon, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gérard Feuillet, in sacred theology; and Raoul Roussel, treasurer of the Church of Rouen, doctors of both laws; — André Marguerie, Archdeacon of Petit-Caux, in laws; Nicolas de Vendères, Archdeacon of Eu, and Jean de La Fontaine, licentiates in decrees; — Thomas de Courcelles, bachelor in theology, and Nicolas Loiselleur, canon of the Church of Rouen. In their presence, we caused to be read certain articles concluding what the said promoter intended to propose against Joan herself.

And then it was deliberated that, besides and beyond the preparatory proceedings, hitherto observed ex officio by us, henceforth, as we, the bishop and vicar aforesaid, have decreed and concluded should be done, the said Joan should be proceeded against by ordinary proceedings; and that these articles were well composed; and that Joan should be interrogated and heard on these matters; and that these articles should be proposed on the part of the said promoter by some solemn advocate or by the promoter himself; and, if the said Joan refuses to respond, after a canonical admonition has first been given to her, these matters should be held as confessed. And, after several other matters, we concluded that on the following day, the aforesaid articles to be given by the promoter should be proposed, and Joan should be interrogated and heard on them.

March 27. Request of the Promoter. Articles proposed by him against Joan are read. #

• Also, on the Tuesday after Palm Sunday, immediately following, the 27th day of the said month of March, in the chamber near the great hall of the castle of Rouen, with us, the aforesaid bishop, and the said Brother Jean Le Maistre, vicar of the said lord Inquisitor, presiding; and also with the reverend fathers, lords, and masters assisting: Gilles, Abbot of Fécamp; Pierre, Prior of Longueville; Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gérard Feuillet, Erard Emengart, Guillaume Boucher,

• Tuesday after Palm Sunday, March 27. (1)

In the year of the Lord one thousand four hundred and thirty, on Tuesday after Palm Sunday, the twenty-seventh day of the month of March, the promoter made the supplication and request contained in a certain paper schedule which he then held in his hands, the tenor of which is as follows: My Lords, etc. And the supplication having been made, etc. (2)

(1) D’Urfé Manuscript, fol. 26, v°. (2) See the continuation below, p. 198.

Maurice de Quesnay, Jean de Nibat, Jean Fabri, Jacques Guesdon, Jean de Châtillon, in sacred theology; Raoul Roussel, in both laws; Jean Guerini, doctor in canon law; — Robert Barberii, Denis Gastinelli, Jean Ledoux, in both laws; Nicolas de Vendères, Jean Pinchon, Jean Basseti, Jean de La Fontaine, Jean Columbelli, Aubert Morelli, Jean de Quemino, in canon law; André Marguerie, Archdeacon of Petit-Caux; Jean Alespée, Nicolas Caval, Geoffroy de Crotey, licentiates in civil law; — Guillaume Desjardins and Jean Tiphaine (1), doctors in medicine; — Guillaume de la Chambre (2), licentiate in medicine; — Brother Jean Vallée, Brother Ysambard de la Pierre, of the Order of Preaching Friars. — Guillaume Brolbster and Jean de Hanton, priests (3): the oft-mentioned Jean d’Estivet, canon of the churches of Bayeux and Beauvais, appointed promoter in this case, appearing in judgment before us, in the presence of the said Joan brought before us in the same place, proposed a certain supplication and request in French words, the tenor of which, translated into Latin word for word, follows:

(1) This Jean Tiphaine testified as a witness in the absolution trial, where he is described as master of arts, doctor of medicine, and canon of the Sainte-Chapelle of Paris. He had formerly been chaplain of the castle of Caen (Rymer, t. X, p. 53). Summoned to join the tribunal, he pleaded in vain the specialty of his studies which made him little competent in the matter. He was forced to yield to a second injunction. (2) Guillaume de la Chambre, licentiate in medicine, evoked from Paris like his colleague Jean Tiphaine, witness in the absolution trial. (3) William Brolbster and John de Hampton, English priests.

My Lords, reverend father in Christ, and you, vicar, singularly committed to this by the lord Inquisitor of those deviating from the Catholic faith, established and appointed throughout the entire kingdom of France: I, promoter committed and ordained by you in this cause, after certain informations and interrogations, made by you and on your behalf, say, affirm, and propose Joan, here present and accused, to respond to what I wish to ask, say, and propose against her, touching and concerning the aforesaid faith; and I intend to prove, if necessary, by protestations and under protestations, and to the ends and conclusions more fully declared in the code which I exhibit and deliver before you, judges in this matter, against the said Joan, the facts, laws, and reasons declared and contained in the articles written and specified in that code. And I supplicate and request you to cause Joan herself to swear and affirm that she will respond to the contents of the said articles and of each of them particularly, by whether she believes or does not believe; and in case she is unwilling to swear and affirm, refuses, or delays more than is proper, after you have commanded her to do this and she has been summoned by you concerning it, let her be considered as defaulting and contumacious in her presence; and, her contumacy requiring it, let her be declared excommunicated for manifest offense. And further, let a certain and brief day be assigned to her by you for responding, as has been said, to the said articles, with the intimation that, if she does not respond to them or any of them within the aforesaid day, you will hold the said articles or article, not responded to by her, as confessed, as the laws, style, usage, and common observance wish and require.

• This supplication having been thus made, the said promoter delivered a libel against Joan, present there, in the form of concluding articles, the tenor of which is written below.

Afterwards, we, the aforesaid judges, requested the deliberation of the aforesaid lords and masters, then assisting there, and what further was to be done. Having seen the supplication and request of the promoter, and heard the opinions of each, we concluded that the said articles, exhibited by the promoter himself, should be read, and explained in French words to Joan herself, and that the said Joan should respond to each article what she knew; and if there were any matters concerning which she requested a delay for responding, a suitable delay should be granted to her.

• And the supplication having been made, he delivered a libel against Joan, here present, in the form of concluding articles. And afterwards the lord judges asked the assistants, in the presence of the said Joan, who had been brought there, how it was to be done and proceeded further in the matter, according to the promoter’s supplication. To which the said assisting lords responded: (1)

And first, Master Nicolas de Vendères said that, as to the first, she must be compelled to take the oath. As to the second, the promoter also rightly requests, and she is to be considered contumacious if she refuses to swear. As to the third, he believes she should be excommunicated. And if she endures the sentence of excommunication, she ought to be proceeded against according to the laws. Also, if she refuses, and endures the sentence of excommunication.

Master Jean Pinchon, that the articles be read first, before he deliberates.

(1) This deliberation is found only in the D’Urfé manuscript.

Master Jean Basseti, that the articles be read, before the sentence of excommunication is delivered.

Master Jean Garini: let the articles be read.

Master Jean de La Fontaine, as Master Nicolas de Vendères.

Master Geoffroy de Crotey. It seems to him that she should be given at least three delays, before she is excommunicated; and she should be held as convicted if she refuses to swear; especially since in civil matters, three delays are given for swearing to calumny.

Master Jean Ledoux, as the preceding.

Master Gilles des Champs: let the articles be read, and a day be assigned to her to come, advised to respond.

Master Robert Barberii, as the preceding.

The Lord Abbot of Fécamp: as it seems to him, she is bound to swear to tell the truth about those things which are known concerning the proceedings. And if she is not advised, let her have a competent delay. [And a day] must be given, for her to come advised.

Master Jean de Châtillon: she is bound to respond to the truth, especially since her own actions are at issue.

Master Erard Emengart, as the Lord of Fécamp.

Master Guillaume le Boucher, as the preceding.

The Lord Prior of Longueville: in those matters which she would not know how to answer, it appears to him that she is not to be compelled to answer by I believe or I do not believe.

Master Jean Beaupère: in those matters of which she is certain and which are factual, she is bound to respond to the truth. However, in those matters in which she would not know how to respond to the truth, or which would be a matter of law, if she requests a delay, a delay should be granted to her.

Master Jacques de Touraine, as the preceding.

Master Nicolas Midi, as the preceding, adding that, if she must now be precisely compelled to swear, he refers to the jurists.

Master Maurice de Quesnay, as the Lord of Fécamp.

Master Jean de Nibat, as to the articles, he refers to the jurists, and as to the oath, she must take an oath to tell the truth about those things which concern the proceedings and the faith; and if she makes difficulty in responding to the truth about anything, and requests a delay, it should be granted to her.

Master Jean Fabri, refers to the jurists. Master Pierre Maurice: let her respond to what is known.

Master Gérard: she is bound to respond by oath.

Master Jacques Guesdon, as the preceding.

Master Thomas de Courcelles: she is bound to respond; and let the articles be read, and let her respond while they are being read; and as to a delay, if she requests it, it should be granted to her.

Master André Marguerie is of the opinion that she should swear on those things which concern the proceedings; and as to those things which are doubtful, he believes that a delay should be given to her.

Master Denis Gastinel: she must swear; and the promoter rightly requests as to the oath. As to proceeding further, if she refuses to swear, he wishes first to consult the books.

Master Aubert Morelli and Master Jean de Quemino: she is bound to swear, etc.

These things having been thus done, the promoter offered to swear to calumny, and swore, namely, that not out of favor, rancor, fear, or hatred, but out of zeal for the faith, he proposes those things which he presents in the libel, or articles, and in this matter against the said Joan.

Afterwards, Joan was told that she would have to respond to the truth about those things which concerned the facts. After the said doctors and masters had given their opinions, and also after the said promoter had sworn to calumny, the Lord of Beauvais said to Joan that all those present were ecclesiastics and very learned men, etc. (1)

(1) The remainder is entirely consistent with the definitive redaction.

Then the aforesaid promoter swore before us to calumny. This being done, we said to Joan that all those present were ecclesiastics and very learned men, experienced in divine and human law, who with all piety and gentleness wished and intended to proceed with her, as they had always been prepared to do; not seeking vengeance or corporal punishment, but her instruction and reduction to the way of truth and salvation. And because she was not sufficiently learned and instructed in letters and such arduous matters, for consulting herself on what she should do or respond, therefore we offered to Joan that she should choose one or more of those present whom she wished; or, if she did not know how to choose, some would be given to her by us, for consulting Joan on what she should do or respond, provided that, concerning matters of fact, she should respond to the truth in her own person; requiring Joan to take an oath to tell the truth about those things which concerned the facts.

• To which the same Joan responded in this manner: First, as to what you admonish me for my good and for our faith, I thank you and also all the company. As to the counsel you offer me, I also thank you; but I have no intention of separating myself from the counsel of God. As to the oath you wish me to take, I am ready to tell the truth about all that concerns these proceedings. And so she swore, touching the holy Gospels.

Afterwards, by our command and ordination, the aforesaid articles exhibited by the promoter were read; and the contents of the same articles or libel were explained to Joan in French words, both on the aforesaid Tuesday and on the following Wednesday.

• To which the said Joan responded: First, as to what you admonish me for my good and for our faith, I thank you and also all the company. As to the counsel you offer me, I also thank you, but I have no intention of departing from the counsel of our Lord. As to the oath you wish me to take, I am ready to swear to tell the truth about all that will concern these proceedings. And so she swore, touching the holy Gospels.

Afterwards, Master Thomas de Courcelles, by order of the lord judges, began to explain the contents of the libel or articles. (1)

(1) D’Urfé Manuscript, fol. 27, v°.

On which Wednesday (1), the reverend fathers, lords, and masters were present: Gilles, Abbot of Fécamp; Pierre, Prior of Longueville; Jean Beaupère, Jacques de Touraine, Erard Emengart, Maurice de Quesnay, Nicolas Midi, Pierre Maurice, Guillaume Boucher, Jean de Nibat, Jean Fabri, Jean de Châtillon, Jacques Guesdon, and Gérard Feuillet, in sacred theology; Raoul Roussel, doctor in both laws; — Robert Barberii, licentiate in canon law; — Guillaume Haiton, Nicolas Coppequesne, bachelors in sacred theology; — Jean Guerini, Denis Gastinelli, Jean Ledoux, in both laws; Jean Pinchon, Jean Basseti, Jean de La Fontaine, Jean Columbelli, Jean de Quemino, in canon law; André Marguerie, Archdeacon of Petit-Caux; Jean Alespée, Nicolas Caval, Geoffroy de Crotey, licentiates in civil law; — Guillaume Desjardins, Jean Tiphaine, doctors; Guillaume de la Chambre, licentiate in medicine; — Guillaume Brolbster and Jean de Hanton, priests.

(1) March 28.

The tenor of the aforesaid articles of the libel, and also of Joan’s responses then given, together with the responses given elsewhere, to which the said Joan presently refers, follows word for word.

BEFORE you, venerable father in Christ and lord, Lord Pierre, by divine mercy Bishop of Beauvais, as Ordinary, having jurisdiction in this city and diocese of Rouen; and the religious man, Master Jean Le Maistre, of the Order of Preaching Friars, bachelor in theology, by the religious and very circumspect man, Master Jean Graverent, eminent doctor in sacred theology of the same order, Inquisitor of heretical depravity in the kingdom of France appointed by the Apostolic See, vicar in the aforesaid city and diocese, and specially committed for the present cause; competent judges in this matter, to the end or ends that a certain woman, commonly called Joan the Maid, recently found, captured, and detained within the limits of the territory, venerable father, and the boundaries of your diocese of Beauvais, and rendered, delivered, freed, and restored to you, as an ecclesiastical and ordinary judge, by our most Christian lord the King of France and England, as your subject, justiciable, and corrigible, vehemently suspected, scandalized, and very notoriously defamed among good and grave persons; concerning and upon the following matters, by you, the aforesaid judges, she be pronounced and declared a sorceress or diviner, a pseudo-prophetess, an invoker and conjurer of evil spirits, superstitious, and involved in and adhering to magical arts, ill-informed in and concerning our Catholic faith, schismatic, in the article Unam sanctam, etc., and several other articles of the same faith, doubtful and deviant, sacrilegious, idolatrous, apostate from the faith, cursed and maleficent, blasphemous against God and His Saints, scandalous, seditious, disturbing of peace and hindering it, inciter to wars, cruelly thirsty for human blood, and inciter to its effusion, entirely abandoning the decency and propriety of her sex without shame, and shamelessly assuming the deformed habit and status of armed men; in these and other matters abominable before God and men, transgressor of divine and natural laws and ecclesiastical discipline, seducer of princes and common people; permitting and consenting to be venerated and adored to the insult and contempt of God, offering her hands and clothes to be kissed, usurper of divine honor and worship; heretical or at least vehemently suspected of heresy; and concerning these matters, according to divine and canonical sanctions, she be canonically and legitimately punished and corrected, and also to all and singular other ends propitious and due to these matters: Jean d’Estivet, canon of the churches of Bayeux and Beauvais, promoter or procurator of your office, committed by you for this purpose and specially appointed, in the name of that office and for that office, plaintiff and accuser, and against the said Joan, the accused, says, proposes, and intends to prove and duly inform your minds the following; with the protestation, however, that the said procurator does not intend to bind himself to proving anything superfluous, but only to those things which suffice and can and ought to suffice to achieve his intention, in whole or in part; with other protestations customary in such acts, and also with the right to add, correct, change, interpret, and any other right whatsoever, both of law and of fact, reserved to him.

I. AND FIRST, that, both by divine, canon, and civil law, it pertains and belongs to you, as Ordinary judges and Inquisitor of the faith, to drive away, destroy, indeed to eradicate heresies, sorceries, superstitions, and other such crimes declared above, from the said diocese and the entire kingdom of France; to punish, correct, and amend heretics and those proposing, saying, propagating, or in any way acting against our Catholic faith, sorcerers, diviners, invocators of demons, those ill-informed in the faith, and such malefactors and criminals and their supporters apprehended in the said diocese and jurisdiction, even if they have offended elsewhere in the premises or any of the premises, as other competent judges can and ought to do in their dioceses, limits, and jurisdictions. And in this regard, even in the person of a lay person of whatever status, sex, quality, or preeminence, you are to be considered, held, and reputed competent judges.

• To the first article, Joan responds that she truly believes that our Lord the Pope of Rome, and the bishops, and other ecclesiastical men are for preserving the Catholic faith and punishing those who fail; but as for herself, concerning her actions, she will not submit, except only to the heavenly Church, namely, God, the Virgin Mary, and the Saints of paradise. And she firmly believes that she has not failed in our faith, nor would she wish to fail.

• She responds to the first that she truly believes that our Holy Father the Pope of Rome, and the bishops, and other church people are to guard the Christian faith, and to punish those who fail; but, as for her, concerning her actions, she will submit only to the church of heaven, that is to say, to God, to the Virgin Mary and the Saints of paradise. And she firmly believes that she has not failed in our Christian faith, and would not wish to fail, and requests (1)

(1) D’Urfé Manuscript, fol. 27, v°.

II. Also, that the said accused, not only in the present year, but from the time of her youth onwards; and not only in the said diocese and your jurisdiction, but also roundabout in many other and diverse places of this kingdom, performed, composed, mixed, and arranged many sorceries and superstitions; she divined, and allowed herself to be adored and venerated; and she invoked demons and evil spirits, consulted them, frequented them, and entered into, made, and had pacts, treaties, and agreements with them, and used them; she also gave counsel, aid, and favor to others doing these things, and induced them to do these and similar things; saying, believing, asserting, and maintaining that to do so and to believe in and use such sorceries, divinations, and superstitious acts, was not a sin, indeed not even prohibited; but rather lawful, laudable, and to be approved, inducing many persons of various statuses, even of both sexes, to these errors and evil deeds, and impressing these and similar things upon their hearts, she asserted. And the said Joan, by doing and perpetrating the aforesaid offenses, was captured and apprehended within the limits and boundaries of your diocese of Beauvais.

• To this second article, Joan responds: concerning sorceries and superstitious works and divinations, she denies; and concerning adoration, she says, if anyone kissed her hands or clothes, this was not by her or of her will; and concerning this, she caused herself to be protected and opposed it as much as she could. She denies the rest of the article.

• To the second article concerning sorceries, and superstitious works and divinations, she denies. And concerning adoration, she says; if any have kissed her hands or clothes, it is not by her or of her will; and she has caused herself to be protected from it and opposed it as much as she could. And she denies the rest of the article. (1)

(1) D’Urfé Manuscript, fol. 27, v°.

And elsewhere, on Saturday the third of March, in the aforesaid year, to the content of the article and to the interrogation whether she knew the intention of those on her side, when they kissed her hands, feet, and clothes: she responded that many people saw her gladly. And with this she says that they kissed her clothes less than they could; but the poor came to her, so she did not displease them, but rather supported them as much as she could.

Also, on Saturday, the tenth of the same month of March, interrogated whether, when she made the sally, or sortie in French, from the town of Compiègne, in which sally she was captured, she had had a voice of revelation concerning making the aforesaid sally: she responded that on that day she did not foresee her capture, nor did she have any other command to go out; but it had always been told to her that she must be a prisoner. — Also, interrogated whether, in making that sally, she crossed the bridge of the said town of Compiègne: she responded that yes, and through the fortified outwork called a boulevard in French; and she went with a company of people of her party against the people of the Lord of Luxembourg, whom she repelled twice, up to the Burgundian lodgings, and a third time up to halfway; and then the English who were there, cut off her path and that of her people, between her and the said bolwerk, and therefore her people retreated; and she, retreating in the fields to the side, towards Picardy, near the bolwerk, was captured; and there was a river between Compiègne and the place where she had been captured, nor was there anything else between the place where she was captured and Compiègne, except the river, the bolwerk, and the ditch of the said bolwerk.

III. Also, that the said accused fell into many diverse and very wicked errors, savoring of heretical depravity; she said, shouted, uttered, asserted, published, and fixed in the hearts of the simple, several false, mendacious propositions, savoring of heresy and heretical, beyond, within, and against our Catholic faith, its articles, evangelical sayings, statutes made and approved in general Councils, laws not only divine but also canonical and civil; scandalous, sacrilegious, against good morals, and offensive to pious ears; and she gave counsel, aid, and favor to those saying, dogmatizing, asserting, and promulgating such propositions.

• To this article, Joan herself denies; and affirms that, to the best of her ability, she supported the Church.

• To the third article, she denies; and affirms that to the best of her ability, she has supported the Church. (1)

(1) D’Urfé Manuscript, fol. 27, v°.

IV. And to more fully and specially inform you, lord judges, concerning the aforesaid offenses, excesses, crimes, and delinquencies perpetrated by the said accused, as aforesaid, in the said diocese and elsewhere, in many and diverse places of this kingdom: it is true that the said accused was and is from the village of Greux, father Jacques d’Arc, mother Isabelle, his wife; raised in youth up to the eighteenth year of her age, or thereabouts, in the village of Domrémy on the river Meuse, diocese of Toul, in the bailiwick of Chaumont-en-Bassigny, and the provostship of Montéclair and Andelot (1). Which Joan in her youth was not taught nor instructed in belief nor in the rudiments of faith; but by some old women accustomed and imbued to use sorceries, divinations, and other superstitious works or magical arts; of which villages many inhabitants were noted from ancient times to use the aforesaid evil practices. And from many, and especially Joan herself said she had heard much from her godmother about visions and apparitions of Fates or fatal spirits, in French fées, and also from others, she was educated and imbued in evil and pernicious errors concerning such spirits, to such an extent that, in judgment before you, she confessed that up to this time she did not know whether those Fates were evil spirits.

• To this article, she responded that she confesses the first part, namely concerning her father, and mother, and place of birth; and as to the fatal Ladies, in French fées, she does not know what it is. As to instruction, she learned her belief, and was well and duly taught to do as a good child should do. And concerning this

• As to the fourth, she responds that she confesses the first part, namely concerning her father, and mother, and place of birth. As to the second part, she denies. And as to the fairies, she does not know what it is. And as to her instruction, she learned her belief and was well and duly taught,

(1) Andelot now belongs to the department of Haute-Marne and borders that of Vosges. Montéclair is a hill that rises above Andelot, and whose summit was formerly crowned by a castle where, in the 15th century, the assizes of the provostship were held.

as a good child should do. And concerning what touches her godmother, she refers to what she said elsewhere.

And asked to say her Creed, etc.: she responded: Ask my confessor to whom I said it.

V. Also, near the said village of Domrémy is a certain large, thick, and ancient tree, commonly called the arbre charmaine faée de Bourlemont, and near the said tree is a certain spring; around which evil spirits, called Fates, in French fées, are said to converse, with whom those using sorceries were accustomed to dance at night, circling the said tree and spring.

To this article, concerning the tree and the spring, she refers to another response made on these matters; she denies the rest. (1)

Asked on Saturday, February 24, about the tree, she replied that very near Domrémy there is a tree called the Ladies’ Tree, which others call the Fairies’ Tree, and that beside it is a spring. She had heard that people suffering from fevers drank from this spring; she herself had drunk from it, and people came to draw its water in the hope of being healed. She did not know whether it cured them.

Asked on Thursday, March 1, whether Saints Catherine and Margaret had spoken to her beneath the tree, she replied that she knew nothing about this. Asked again whether those saints had spoken to her at the spring, she replied that they had, and that she had heard them there, but she did not know what they had said to her on that occasion. Asked again that day whether they had promised her anything there or elsewhere, she replied that they had made her no promise except with Our Lord’s permission.

On Saturday, March 17, asked whether her godmother, who had seen the Fairies or Ladies of Fate, was considered a wise woman, she replied that she was held to be a good and upright woman, not a diviner or sorceress. Asked again that day whether, before March 17, she had believed that the Ladies of Fate were evil spirits, she replied that she knew nothing about this. Asked whether she knew anything about those who wander, or in French qui vont en Verre, with the Fairies, she replied that she had never done so and knew nothing about it. She had indeed heard people say that they went on Thursdays, but she did not believe this; rather, she believed it to be sorcery.

VI. Also, Joan was accustomed to frequent the said spring and tree, more often at night, though sometimes during the day, especially at the hours when divine worship was being celebrated in church, so that she might be alone. Dancing, she would circle the said spring and tree. Afterwards she hung on the branches of that tree many garlands, made with her own hands from various herbs and flowers, while saying and singing before and afterwards certain songs and verses, with particular invocations, sorceries, and other evil arts. Yet on the following morning these garlands were not found there.

To this article, on the aforesaid March 27, she replied that she referred to another answer she had previously given, and she denied the remainder of the article.

Asked on Saturday, February 24, concerning the tree, etc.: she responded that she heard it said that, when the sick can get up, they go to the tree to walk around; and there is a large tree called a Beech from which comes le beau mai, in French; and the said tree used to belong to Lord Pierre de Bourlemont. Also, that she sometimes went for a walk with other young girls, in summer time, and there she made garlands for Our Lady of Domrémy. Also, that she heard it said by many old people, not of her own family, that Fates frequented there; and she also heard it said by a certain woman named Joan, wife of Mayor Aubery, of the village, her godmother, that she had seen the said Fates there: whether this is true, she does not know. Also she said that she never saw the said Fates there, that she knows of; and, if she saw them elsewhere, she does not know. Also she said that she saw garlands placed on the branches of the said tree by young girls, and that she herself placed some there with other girls; and she sometimes carried them away, and sometimes left them. She further said that, after she knew that she had to come to France, she indulged in few walks or amusements (2), and less than she could; nor does she know if she danced near the tree after she had discretion; however, before that, she could well have danced near the tree with children; and there she sang more than she danced. Moreover, she said that there is a certain wood, called

(1) The response recorded in G. Manchon’s minute is identically the same. (2) In French: solatz.

Nemus-canutum (1), from the door of her father’s house; and it is distant from there by half a league. She also says that she does not know nor has she heard that Fates frequented there, namely in the said wood; however, she did hear her brother say, after she left her homeland, that it was said there that Joan herself had begun her work at the tree of the Fates; which she had not done, and she told her said brother the contrary. Also she said that, when she came to her king, some asked her if there was any wood called Nemus-canutum in her homeland, because there were prophecies which said that from Nemus-canutum, a certain girl was to come who was to do miracles; but she does not believe in this.

(1) There is an ambiguity here. The accused said in the interrogation of February 24 that the wood seen from the door of her house was called, not Bois-chenu (Hoary Wood), but Bois-chemu (Quercosum nemus, Oak Wood). See above, p. 68.

VII. Also, the said Joan sometimes used to carry a mandrake in her bosom, hoping, by means of it, to have good fortune in riches and temporal affairs; asserting that such a mandrake had such power and effect.

To this article, concerning the mandrake, she denies it entirely. (2)

(2) Likewise in G. Manchon’s minute.

Interrogated, on Thursday, March 1, what she did with her mandrake: she responded that she never had one, but that she heard it said that there was one near her village, and she never saw one. Also she heard it said that it is a dangerous and evil thing to keep; and she does not know what it is for. — Interrogated about the place where the one she heard spoken of is: she responded that she heard it said that it is in the ground, near the tree, but she does not know the place; but she heard it said that above that place, there is a certain tree called a hazel. — Interrogated what such a mandrake is for: she responded that she heard it said that it makes money come; but she does not believe in this, and her voices never told her anything about it.

VIII. Also, the said Joan, around the twentieth year of her age, of her own will and without the permission of her said father and mother, went to the town of Neufchâteau in Lorraine, and there served for some time a certain hostess, named La Rousse, where many incontinent young women continually reside, and also mostly people of war are lodged. In which inn the said Joan, thus residing, sometimes stayed with the said women, sometimes led sheep to the fields, and sometimes led horses to water and to meadows and pastures; and there she learned the use of riding, and to have knowledge of arms.

To this article, Joan responds that she refers to what she responded elsewhere on this matter; she denies the rest. (1)

(1) Likewise in Guillaume Manchon’s minute.

On Thursday, February 22, she confessed that, because of the Burgundians, she left her father’s house, and went to the town called Neufchâteau, near a certain woman called La Rousse, and there she stayed for about fifteen days, attending to household affairs; nor did she go to the fields.

Also, on Saturday, the 24th of the said month, interrogated whether she led flocks to the fields: she said she had responded on this. And beyond this she said that, after she was an adult and had discretion, she commonly did not guard animals, but she did help to lead them to the meadows and a castle called Île, because of fear of armed men. But whether in her youth she guarded animals or not, she does not remember.

IX. Also, the said Joan, while in the said service, brought a certain young man to court, before the Official of Toul, in a matrimonial cause, in the prosecution of the cause, going many times to the said city of Toul and exposing, on this occasion, almost all that she had. Which young man, knowing her to have associated with the said women, refusing to marry her, died, while the cause was pending. From which the said Joan, out of impatience, left the said service.

To this article, concerning the matrimonial cause, Joan responds that she responded elsewhere on this matter, and refers to her response; she denies the rest. (1)

(1) Likewise in G. Manchon’s minute.

On Monday, March 12, interrogated what moved her to cause a certain man to be cited to the town of Toul, in a matrimonial cause: she responded that she did not cause him to be cited, but he was the one who caused her to be cited; and there she swore, before the judge, to tell the truth; and finally she swore that she had made no promise to that man. She also says that her voices assured her of winning her case.

X. Also, after leaving the said service of La Rousse, the said Joan, saying that she had had and continually had for five years visions and apparitions of Saint Michael and Saints Catherine and Margaret, and specifically that it had then been revealed to her by them on behalf of God that she should lift the siege of Orléans and that she should cause Charles, whom she calls her king, to be crowned, and that she should expel all his adversaries from the kingdom of France: against the will and contradiction of her father and mother, she left them, and of her own accord and spontaneously, went to Robert de Baudricourt, captain of the town of Vaucouleurs, then present there, to communicate to the same Robert, as she had also been commanded by the said Saints Michael, Margaret, and Catherine, the visions and revelations made to Joan herself on behalf of God, as she says; requesting the aforesaid Robert to find a way by which she might fulfill the aforesaid matters revealed to her. From which Robert, twice repulsed, and having returned home, again, commanded by revelation to return, she was admitted a third time by the said Robert, and received.

To this article, she responds that she refers to what she responded elsewhere on this matter. (1)

(1) Likewise in G. Manchon’s minute.

On Thursday, February 22, she confessed that, when she was thirteen years old, she had a voice or revelation from our Lord, to help her govern herself; and the first time she had great fear, and it was about noon, in summer time; and she was in her father’s garden, and then she was fasting, nor had she fasted the preceding day. Which voice she heard from her right side, towards the church; and she rarely hears it without clarity, which is from the same side whence the voice comes; and often there is great

clarity. And when she came to France, she often heard a great voice; and the first time it was clarity. She also said, if she were in a wood, she would hear well. She further said that the voice seemed worthy to her, believing that that voice was sent on behalf of God; which, after she heard it three times, she recognized it to be the voice of an angel. She says again that that voice always guarded her well, and she understood it well. — Interrogated what document it told her for the salvation of her soul: she responded that it taught her to govern herself well, to frequent the church, and that it was necessary for her to come to France. She also says that this time the interrogator will not get from her in what form that voice appeared to her. Also she said that that voice told her twice or thrice a week that she must leave and come to France, and that her father should know nothing of her departure. She further said that that voice told her that she must come to France, nor could she stay there any longer; and that she would lift the siege before Orléans. Also she said that, when she came to the town of Vaucouleurs, she recognized Robert de Baudricourt, previously unseen by her, to whom she said that it had been revealed to her by a voice that she must go to France; and she recognized Robert himself by the voice telling her that he was the one. Who twice repulsed her; and a third time received her and gave her men, as the voice had told her.

Also, on Saturday, February 24, interrogated from what hour onwards she had heard her voice: she responded that she heard it yesterday, and on that day, February 24; namely yesterday, three times: first in the morning; second in the evening; and third at the Ave Maria; also more often than she names or says. And yesterday morning, when she was sleeping, it awakened her not by touch, but by the sound of its voice; nor did she know if that voice was in her chamber, but she well knows that it was in the Castle, in which the said chamber is. Also she confessed that, the first time the voice came to her, she was thirteen years old, or thereabouts.

Also, on Tuesday, the 27th of the said month, she says that it was then well seven years since, for the first time, Saints Catherine and Margaret began to guide her. — Interrogated if Saint Michael first appeared to her: she responded that yes, from whom she received comfort; Nor do I name to you the voice of Saint Michael, but I speak of his great comfort. — Interrogated what was the first voice that came to her, at the age of thirteen years, or thereabouts: she responded that it was Saint Michael, whom she saw before her eyes; nor was he alone, but he was well accompanied by angels of heaven. She further said that she did not come to France except by the command of God. — Interrogated if she saw Saint Michael and the angels corporally and formally: she responded that with her bodily eyes, as well as she saw those assisting in judgment. And when the said Michael and angels departed, she wept and would have wished that they had carried her with them. — Interrogated on the twenty-seventh day, when she saw the voice, if there was light there with the voice: she responded that there was much light from all sides, and it was very fitting.

On Thursday, March 1, interrogated if, since Tuesday, she had spoken with Saints Catherine and Margaret; she responded that yesterday and today, but she does not know at what hour; nor is there a day when she does not hear them.

On Monday, March 12, interrogated whether she had asked her voices to tell her father and mother of her departure: she responded, as to her father and mother, the voices were quite content that she should tell her said parents, except for the punishment they would inflict on her if she told them of her departure; and as for herself, she would never have told them for any reason; and as to telling or not telling her said father and mother of her departure, the said voices referred this to Joan herself speaking. — Interrogated about her father’s dreams, concerning her and her departure: she responded that her mother often told her, while she was still with her father, that her father had said he had had dreams that the said Joan was going to go with armed men; and her said father and mother took great care to guard her well, keeping her in great subjection; whom she obeyed in all things, except in the Toul proceedings, in the matrimonial cause. Also she heard from her mother her father say to his brothers in this manner: Truly, if I thought the thing would happen, which I dreamed about my daughter, I would wish that you would drown her; and if you did not, I myself would drown her. Which aforesaid parents almost lost their senses when she left to go to the town of Vaucouleurs. — Interrogated if those dreams came to her father after she had visions or voices: she responded that yes, for more than two years, after she first had voices.

XI. Also, the said Joan, having gained the familiarity of the said Robert, boasting, told him that, all things which had been commanded to her by revelation on behalf of God having been accomplished and fulfilled, she was to have three sons, the first of whom would be Pope, the second emperor, and the third king. Which captain, hearing this, said: Then I would wish to make one for you, since they will be men of such authority, so that I might be better off thereby. To whom she responded: Gentle Robert, no, no, it is not time; the Holy Spirit will work it, as the said Robert asserted, said, and published the foregoing in various places, in the presence of prelates, great lords, and notable persons.

To this article, Joan responds that she refers to what she responded elsewhere on this matter (1). And she said that concerning this, namely concerning having three children, she did not boast of this.

(1) Likewise in G. Manchon’s minute, minus the phrase that follows: Quod de hoc, videlicet, etc.

On Monday, March 12, interrogated whether her voices called her daughter of God, or daughter of the Church, or fille au grand cœur (daughter of the great heart): she responded that before the lifting of the siege of Orléans, and afterwards, on all the days they spoke to her, they often called her Joan the Maid, daughter of God.

XII. Also, and that the said Joan might better and more openly undertake her purpose, she requested from the said captain that men’s clothing be made for her, with suitable arms. Which the said captain, though unwilling and with great abomination, finally acquiescing to the request of the said Joan, did. And these clothes and arms having been made, composed, and fashioned, the aforesaid Joan, having rejected and abandoned all women’s clothing, with her hair cut round like a page’s, a shirt, breeches, doublet, hose joined together, long and tied to the said doublet with twenty aiguillettes, high laced shoes, and a short robe reaching to the knee, or thereabouts; a cut hood, tight boots or buskins, long spurs, sword, dagger, breastplate, lance, and other armaments, in the manner of a man-at-arms, she dressed and armed herself; and with them she exercised acts of war, asserting that in this she was fulfilling the command of God given to her by revelations, and that she was doing these things on behalf of God.

• To this article, the said Joan responded that she refers to what she responded elsewhere on this matter.

And consequently interrogated whether she took the clothing and arms with other war accoutrements, by command of God: she responds that she refers, as before, to what she responded elsewhere on this matter.

On Thursday, February 22, she confessed that the voice told her to go to Robert, captain of Vaucouleurs, and he would give her men; to whom she responded that she was a poor girl, and would not know how to ride, nor to wage war. Also, she confessed that she told her uncle that she wanted to stay with him for a short time; and she stayed there for eight days, or thereabouts. And she told her uncle that she had to go to Vaucouleurs; who took her there. Also she said that, when she went to her king, she was dressed in men’s clothing. She also said that, before she went to her lord the king, the Duke of Lorraine ordered her to be sent to him; to whom she went, and told him that she wanted to go to

• As to the twelfth, concerning having clothes and armor: she responds that she refers to what she responded elsewhere on this matter.

And interrogated if she took this habit and armor and attire, if it was by the command of God that she took them: she responds: I refer, as above, to what I have responded elsewhere. (1)

(1) D’Urfé Manuscript, fol. 27, v°.

France. To whom he asked about her health, and she said that she knew nothing about it, declaring little to him about her journey. Also she told the said duke that he should give her his son and men, to lead her to France, and she would pray to God for his health. And she had gone to the duke with a safe-conduct; and from there she returned to the town of Vaucouleurs. Also she said that, on leaving Vaucouleurs, she, in men’s clothing, with a sword given to her by the said Robert, without other armor, accompanied by a knight, a squire, and four servants, went to sleep at Saint-Urbain and slept in the abbey. She also said that, on her journey, she passed through Auxerre, where she heard Mass in the great church; and she often had her voices with her. She further said that the said Robert received an oath from those who led her, that they would lead her well and safely; and on leaving, the same Robert said to Joan: Go, and let come what may. She also said that she had to change her clothing to men’s clothing, believing that her counsel in this had told her well. She also said that, without impediment, she came to her king, to whom she had first sent letters, while she was still in Sainte-Catherine-de-Fierbois.

On Tuesday, February 27, interrogated if the voice commanded her to take men’s clothing: she responded that the clothing is of little importance, and of less; nor did she take the clothing by the counsel of any man of the world; nor did she take the same clothing, nor did she do anything, but that it was by the command of our Lord and the Angels; nor did she ever take such clothing by the order of the said Robert. — Interrogated if she did well in taking such clothing: she responded that all that she did by the command of our Lord, she believes she did well, and from it she expects good assurance and good succor. She also said that she had a sword which she had taken at Vaucouleurs.

On March 12, interrogated if at the request of the said Robert she had accepted such clothing, and whether the voice had commanded her concerning Robert: she responded as above. Concerning the voice, she responded that all the good she did, she did by the command of the voices; and as to the clothing, she responded elsewhere, because she is not advised on this now, but she will respond on this tomorrow.

On Saturday, March 17, interrogated what assurance and what succor she expects to have from our Lord, for wearing men’s clothing: she responded that, as to the clothing and other things she did, she wished to have no other reward than the salvation of her soul.

XIII. Also, the said Joan attributes to God, His Angels and Saints, that they command things which are against the honesty of the female sex and prohibited by divine law, and also abominable to God and men, and forbidden by ecclesiastical sanctions under pain of anathema, such as being dressed in men’s clothing, short, brief, and loose, both in undergarments and hose, and in other things; and following their command, she was sometimes dressed in sumptuous and pompous clothes, of precious and golden fabrics, and also furs (1); and not only did she use short tunics, but also tabards (2) and robes slit on both sides; and this is notorious,

(1) Furs. (2) Tabard, a long, loose coat.

Since she was captured in a golden houppelande, open on all sides; also (1) on her head, caps or hats and hair, cut round in the manner of men; and generally, having cast off all feminine modesty, and not only against feminine decency, but also against that which pertains to well-behaved men, she used all those customs and clothes which the most dissolute men are accustomed to assume, also carrying offensive weapons. To attribute these things to the command of God, the holy Angels, and also the holy Virgins, is to blaspheme God and the Saints, to subvert the law of God, to violate canonical laws, to scandalize the female sex and its honesty, to pervert all decency of external worship, to approve examples of all dissolution in the human race, and to induce men to this.

• To this article, Joan responds that she has not blasphemed God nor His Saints.

On Tuesday, February 27, interrogated if it seems to her that the command given to her to take men’s clothing is lawful: she responded that all that she did, this is by the command of our Lord; and if our Lord commanded Joan to take other clothing, she would take it, since she would do this by the command of God. — Interrogated if, in this particular case, concerning men’s clothing, she believes she did well:

• As to the thirteenth: she responds: I have not blasphemed God, nor His Saints.

And when it was explained to her that the holy canons and the holy scriptures state that women who take men’s clothing, or men women’s clothing, is a thing abominable to God, asking if she took these clothes by the command of God; she responds:

(1) Sic. Perhaps one should read habillement or habit.

she responded that she did not take it without the command of God, and that she did nothing worldly in what she did, but that it is by the command of God.

On Saturday the third, interrogated if, when she first came into the presence of her king, he asked her whether she had by revelation to change her clothing: she responded: I have responded to you on this elsewhere, and however, I do not remember if this was asked of me. And she further said that this is written at Poitiers. — Again, on the said Saturday, March 3, interrogated if she believed that she should have committed or had committed a mortal sin by taking women’s clothing: she responded that she does better by obeying and serving her supreme Lord, namely God.

XIV. Also, the said Joan asserts that she does well by wearing such loose men’s clothes and habits; and in this she wishes to remain, saying that she will not abandon these, unless she has express permission from God by revelation, thereby injuring God, His Angels and Saints.

You have been answered enough on this; and if you wish me to answer you further, give me a delay, and I will answer you.

She also says, after she was interrogated if she would take women’s clothing so that she might receive her Savior this Easter: she responds that she will not leave her clothing yet, for anything, neither for receiving, nor for anything else; and she says that she makes no difference between men’s or women’s clothing, for receiving her Savior; and that for this clothing, it should not be refused to her.

And interrogated by one who spoke, asking her if she had it by revelation or by command, to wear this clothing: she responds that she has answered on this: to which she refers. And afterwards she says that she will send an answer tomorrow. Also, she says that she knows well who made her take the clothing; but she does not know how she should reveal it. (1)

(1) D’Urfé Manuscript, fol. 28. Here there is a rather notable difference between the clerk’s minute and the definitive redaction. Two of the Maid’s responses are suppressed in the latter; two others are placed under article XIV. I cannot explain the omission. As for the transposition, it must presumably be attributed to an error by the copyist who executed the D’Urfé manuscript.

• To this article, Joan responded that she does no evil by serving God, and that she would respond to us tomorrow concerning the contents of the article.

And on that day, interrogated by another of those present whether she had by revelation or command to wear men’s clothing: she responded that she had responded elsewhere on this, to which she refers; and afterwards she said that, on this matter, she would send a response tomorrow. And she further said that she knew well who made her take men’s clothing; but she does not know how she should reveal this.

Also, on Saturday, February 24, interrogated if she would like to have women’s clothing: she responded: If you wish to give me permission, give me a woman’s garment; I will take it and go; otherwise not; and I am content with this, since it pleases God that I wear it.

Also, on Monday, March 12, interrogated if, by taking men’s clothing, she thought she was doing evil: she responded that no; and even now, if she were elsewhere, and in this men’s clothing, it seems to her that it would be one of the great goods of France, to do as she did before her capture.

• As to the fourteenth: she responds: I do no evil by serving God; and tomorrow you will be answered on this. (1)

(1) D’Urfé Manuscript, fol. 28, r°. See the note on the preceding page.

Also, on Saturday, March 17, interrogated, because she said that she wears men’s clothing by God’s command, why she asks for a woman’s shirt in the article of death: she responded that it is enough for her that the shirt be long.

XV. Also, when the said Joan sometimes and often requested that she be permitted to hear Mass, she was admonished to abandon men’s clothing and resume women’s, being given hope by the judges that she would be admitted to hearing Mass and receiving the sacraments, in case she would entirely abandon men’s clothing and take women’s, according to the decency of her sex: she refused to acquiesce; namely, she preferred not to communicate in the sacraments and divine offices, rather than abandon such clothing, feigning that this displeased God. In which appears her obstinacy, and hardening in evil, lack of charity, disobedience to the Church, and contempt for the divine sacraments.

• To this article, on the said Tuesday, March 27, Joan responded that she would rather die than revoke what she did by the command of our Lord.

On the said day, interrogated if she wishes to abandon men’s clothing to hear Mass: she responds, as to the clothing she wears, she will not abandon it yet; nor is it in her power to set a time within which she will abandon it. Also, on the same day, she says that, if the judges refuse her to hear Mass, it is

• As to the fifteenth: she responds that she would rather die than revoke what she did by the command of our Lord.

Interrogated if she wishes to leave men’s clothing to hear Mass: she responds, as to the clothing she wears, she will not leave it yet; and that it is not in her power to set a time within which she will leave it. Also, she says that, if the judges refuse her to hear Mass, it is

well within our Lord’s power to make her hear it, when it pleases Him, without them.

Also, as to the rest of the article, concerning the consequence: she responds that she confesses to having been well admonished to take women’s clothing; but as to irreverence and other consequences, she denies them.

Also, on Thursday, March 15, interrogated what she would prefer, namely, to take women’s clothing and hear Mass, or to remain in men’s clothing and not hear Mass: she responded: Assure me of hearing Mass, if I am in women’s clothing; and on this I will respond to you. To which she was told by the interrogator that he assured her of this. Then Joan herself responded: What will you say, if I have sworn and promised our king not to lay aside this clothing? Nevertheless, I respond to you: have a long garment made for me, reaching to the ground, without a train, and give it to me to go to Mass; and afterwards, on my return, I will resume the clothing I have. — Again interrogated about taking women’s clothing entirely, to go to hear Mass: she responded: I will take counsel on this, and afterwards I will respond to you. And she further requested, in honor of God and Our Lady, that she might hear Mass in this good town. To which she was told that she should take

well within our Lord’s power to make her hear it, when it pleases Him, without them.

Also, she says, as to the rest of the article concerning the consequence: she responds that she confesses to having been well admonished to take women’s clothing. As to irreverence and other consequences, she denies them. (1)

(1) D’Urfé Manuscript, fol. 28, r°.

women’s clothing simply and absolutely. And to this Joan herself responded: Give me clothing in the manner of a bourgeois daughter, namely a long houppelande and likewise a woman’s hood, and I will take it to hear Mass. And moreover, as insistently as she could, she then requested that the clothing she was wearing be left to her, and that she be permitted to hear Mass, without changing.

Also, on Saturday, March 17, interrogated what she said to the said women’s clothing which was offered to her, so that she might hear Mass: she responded, as to women’s clothing, she would not take it yet, until it pleased our Lord; and, if it is so that she must be led to judgment and stripped, she requests the ecclesiastical lords to grant her the grace of having a woman’s shirt and a head covering on her head; because she prefers to die than to revoke what our Lord made her do. And she firmly believes that our Lord will not permit her to come so low, but that she will have succor from God very soon and by a miracle. — Also, on the same day, interrogated, because she said that she would take women’s clothing, provided she was allowed to leave, whether this would please God: she responded, if she were given permission in women’s clothing, she would quickly put on men’s clothing, and would do what she was commanded by our Lord; nor would she take an oath for anything but that she would arm herself and put on men’s clothing, to do the pleasure or will of our Lord.

XVI. Also, the said Joan, before, after her capture, in the Castle of Beaurevoir and Arras, was often charitably admonished by noble and notable persons of both sexes to abandon men’s clothing, and to resume clothes suitable and decent for her sex. Which she entirely refused to do, and still, as aforesaid, persistently refuses, and to do other works suitable for the female sex; in all things, conducting herself more as a man than as a woman.

• To this article, Joan responds that, at Arras and in the castle of Beaurevoir, she was well admonished to take women’s clothing; which she then refused, and still refuses. And, as to other women’s works, she says that there are enough other women to do these.

On Saturday, March 3, interrogated if she remembers whether the masters who examined her in the other obedience, some for one month, and others for three weeks, had interrogated her about changing her clothing: she responded that she does not remember; however, they interrogated her where she had taken that men’s attire; to whom she said that she had taken it at Vaucouleurs. — Interrogated if they asked her whether she had taken it by her voices: she responded that she does not remember; nor does she remember if her queen asked her the same thing. — Again interrogated if her king, and queen, and others of the opposing party, had requested her to lay aside her clothing and take women’s clothing: she responded: This is not part of these proceedings.

• As to the sixteenth: she responds that, at Arras and Beaurevoir, she was well admonished to take women’s clothing, and she refused it and still refuses it. And as to other women’s works, she says that there are enough other women to do this. (1)

(1) D’Urfé Manuscript, fol. 28, r°.

Further interrogated if she had been asked about this at Beaurevoir: she responded, truly yes; and then she responded that she would not change without the permission of our Lord. Also she said that the Lady of Luxembourg requested the Lord of Luxembourg that Joan herself should not be handed over to the English (1). Also she said that the aforesaid Lady and the Lady of Beaurevoir offered her women’s clothing or fabric, to make it, requesting her to wear it; to whom she responded that she did not have permission from our Lord, and that the time was not yet. She further said that Lord Jean de Pressy, knight, and several others offered her women’s clothing, at Arras, and often asked her if she would change her clothing. Moreover she said that, if she had to change such clothing, she would have changed it sooner at the request of the aforesaid two ladies than of others in the kingdom of France, except her queen. — Further interrogated whether, when God revealed to her that she should change her clothing, if this was by the voice of Saint Michael or Saints Catherine and Margaret: she responded: You will not have anything else about this now.

(1) This circumstance is not recorded in the interrogation of March 3.

XVII. Also, when the said Joan came into the presence of the said Charles, thus dressed and armed, as aforesaid, among other things, she promised him three things: first, that she would lift the siege of Orléans; second, that she would cause him to be crowned at Reims; and third, that she would deliver him from his adversaries, and either kill them all by her art or expel them from this kingdom, both English and Burgundians. And of these promises the said Joan often and in many places publicly boasted; and that, so that greater faith might be given to her sayings and deeds, then and thereafter she frequently used divinations, revealing the manners, life, and hidden deeds of some coming into her presence, whom she had not known or seen before, boasting that she knew these things by revelation.

• To this article, Joan responds that she brought news on behalf of God to her king, that our Lord would restore his kingdom of France to him, would cause him to be crowned at Reims, and would expel his adversaries. And of this she was a messenger on behalf of God, telling him to boldly put her to work, and that she would lift the siege of Orléans. Also she said that she spoke of the whole kingdom, and that, if the lord of Burgundy and other subjects of the kingdom did not come to obedience, her king would make them come by force. Also she said, as to the end of the article, concerning knowing Robert de Baudricourt and her king, that she referred to what she had responded elsewhere on this matter.

• As to the seventeenth: she responds that she confesses that she brought news from God to her king, that our Lord would restore his kingdom to him, would cause him to be crowned at Reims, and would expel his adversaries. And of this she was a messenger from God; and that he should boldly put her to work; and that she would lift the siege of Orléans. Also, she says that she spoke of the whole kingdom, and that, if my lord of Burgundy and the other subjects of the kingdom did not come to obedience, the king would make them come by force. Also, she says, as to the end of the article, concerning knowing Robert and her king: she responds: I adhere to what I have responded elsewhere on this. (1)

(1) D’Urfé Manuscript, fol. 28, r°.

On Thursday, February 22, she confessed that, when she came to Vaucouleurs, she recognized Robert de Baudricourt, and yet she had never seen him before; and this was by a voice which told her that he was the one. Also she said that she found her king at Chinon, where she arrived about noon, and was lodged in a certain inn; and after dinner, she went to her king in the Castle, whom, when she entered the chamber, she recognized among others and by the counsel of the voices; to which king she said that she wanted to go to fight the English.

On Tuesday, March 13, interrogated about a certain concubine priest, and about a lost silver cup, etc.: she responded that she knew nothing of all this, nor had she ever heard it spoken of.

XVIII. Also, the said Joan, as long as she stayed with the said Charles, with all her might dissuaded him and his people from attending in any way to any treaty of peace or agreement with his adversaries, always inciting them to slaughter and the effusion of human blood; asserting that peace could not be had except with the butt of the lance and the sword; and that it was so ordained by God, because the king’s adversaries would otherwise not relinquish what they occupy in the kingdom; whom to thus conquer, was one of the great goods that could happen to all Christendom, as she said.

• To this article, Joan responds, as to the Duke of Burgundy, she requested him by letters (1) and his ambassadors, that there should be peace between her king and the said duke; but as to the English, the peace that must be there, is that they go to their country in England. And as to the rest of the article, she responded elsewhere; to which response she refers.

• As to the eighteenth: she says, as to peace, she says, as to the Duke of Burgundy, she requested the Duke of Burgundy, by letters and his ambassadors, that there should be peace. As to the English, the peace that is needed, is that they go to their country, to England. And as to the rest, she has responded; to which she refers. (2)

(1) We will report this letter at the end of the work. (2) D’Urfé Manuscript, fol. 28, r°.

On Tuesday, February 27, interrogated why she did not accept a treaty with the captain of Jargeau: she responded that the lords of her party responded to the English that they would not have the fifteen-day term they requested; but they should withdraw with their horses, at the present hour. And as for herself, she told them to withdraw in their doublet or tunic, their lives saved, if they wished; otherwise they would be captured by assault. — Interrogated if she had deliberated with her counsel, namely with her voices, whether to give them a term or not: she responded that she does not remember this.

XIX. Also, the said Joan, consulting demons and using divinations, sent to seek a certain sword hidden in the church of Saint Catherine of Fierbois, or which she maliciously, fraudulently, and deceitfully hid or caused to be hidden in the said church, so that, by seducing princes, nobles, clergy, and people, she might induce them to more easily believe that she knew by revelation that the said sword was in the same place; and by these and similar means, undoubted faith would be more easily given to her sayings.

To this article, on the said Tuesday, March 27, she responded that she refers to what she responded elsewhere on this matter; and she denies the rest of the article. (1)

(1) Likewise in the minute.

On Tuesday, February 27, interrogated if she had been to Sainte-Catherine-de-Fierbois: she responded that yes, and there she heard three Masses in one day, and from there she left for the town of Chinon. Also, on the same Tuesday, February 27, she said that she had a sword which she sent to seek from the town of Tours or Chinon, at Sainte-Catherine-de-Fierbois; which sword was in the ground, behind the altar of Saint Catherine; and the said sword was found quite quickly, all rusty. — Interrogated how she knew the said sword was there: she responded that it was in the ground, rusty, having five crosses; and she knew this by her voices, saying that she had never seen the man by whom she sent to seek the said sword; but she wrote to the people of the church that it would please them that she should have the said sword, which they sent to her; nor was it very deep in the ground, behind the said altar, as it seems to her; nevertheless she does not properly know if this was before or behind; and she believes that she wrote that it was behind. Also she said that, as soon as the said sword was found, the people of the local church rubbed it, and immediately the rust fell off without force; and there was an armorer from Tours who went to seek the said sword. And the people of the church of Sainte-Catherine, and those of Tours together, gave her a scabbard; and they had two scabbards made, one of red velvet, the other of golden cloth; and she herself

had one made of very strong leather. She also said that, when she was captured, she did not have the said sword, which she always carried from then on, until she left Saint-Denis. — Interrogated, concerning a blessing, if she made any or caused any to be made upon the said sword: she responded that no, nor would she have known how to do anything. Also, she said that she truly loved the aforesaid sword, because it had been found in the church of Sainte-Catherine, which she truly loved.

Also, on Saturday, March 17, interrogated what those five crosses, which were on the sword found in the church of Sainte-Catherine-de-Fierbois, were for: she responded that she knew nothing about this.

XX. Also, Joan herself placed fortune in a ring, a banner, and certain pieces of cloth and small banners which she used to carry and cause to be carried by her people, and also in the sword found by revelation, as she says, at Sainte-Catherine-de-Fierbois; saying that these were very fortunate. And upon them she made many execrations and conjurations, in many and diverse places, publicly asserting that by them she would do great things, and obtain victory over her adversaries; and that nothing adverse could happen to her people, having such small banners, in their aggressions and deeds, nor could they suffer any misfortune. Which she specially and publicly published at Compiègne, the day before she made a sally from the said town of Compiègne, with the army, against the lord Duke of Burgundy, in which many of her people were wounded, killed, and captured, and she herself was captured and apprehended. And she had published and done the same at Saint-Denis, when she incited the army to make an assault against Paris.

• To this article, on the said Tuesday, March 27, she said that she refers to what she responded elsewhere on this matter. And she further adds that, of anything she did, there was no sorcery, nor any other evil art; but as to the good fortune of her standard, she refers to the fortune that our Lord transmitted in it.

On Tuesday, February 27, interrogated if she had her sword when she was captured: she responded that no; but she had one that had been captured from a Burgundian.

• As to the twentieth, she refers to what she responded on this. And she further adds that of anything she did, there was neither sorcery nor any other evil art. And as to the good fortune of her standard, she says that as to the fortune, she refers to the fortune that our Lord sent there. (1)

(1) D’Urfé Manuscript, fol. 28, r°.

Also, on Thursday, March 1, interrogated who had given her the ring that the Burgundians have: she responded that her father or her mother, and it seems to her that Jesus Maria was written on it; but she does not know who caused it to be written; nor was there a stone in it, as it seems to her; and it was given to her at Domrémy. She also said that her brother gave her the ring that we, the bishop, have, concerning which he charges us to offer it to the church. Also, she said that with none of her rings did she cure or heal any person.

Also, on Saturday, March 3, interrogated, when her king first put her to work, and had her banner made, whether the men-at-arms and other men of war had small banners made in the manner of her banner: she responded: It is good to know that lords maintain their arms. Also, she responded that some companions of war had small banners made according to their pleasure, and others

not. — Interrogated of what material they had them made, whether of cloth or of fabric: she responded that this was of white satin, and in some there were lilies; nor were there more than two or three lances of her company; but the companions of war sometimes had small banners made in imitation of theirs, nor did they do this except to distinguish their own from others. — Interrogated if they were renewed very often: she responded that she does not know; and when the lances were broken, then the small banners were renewed. — Interrogated if she said that the small banners made in imitation of hers were fortunate: she responded that she sometimes said well: Enter boldly through the midst of the English, or among the English, and she herself entered there. — Interrogated if she told them to carry boldly, and that they would have good fortune: she responded that she truly told them what had come and was yet to come. — Interrogated if she placed or caused to be placed any blessed thing upon the said small banners, when she took them anew: she responded that she knew nothing about this; and, if it was done, this was not by her command. — Interrogated if she saw water thrown upon them: she responded: This is not of these proceedings; and, if she saw it thrown, she is not advised now to respond on this. — Interrogated if the companions of war caused Jesus Maria to be placed on their small banners: she responded, by her faith, that she knew nothing about this. — Interrogated if, by circling the altar or the church, in the manner of a procession, she caused cloths to be carried, for making small banners: she responded that no, nor did she see anything of this done.

Also, on Saturday, March 17, interrogated of what material her ring was, on which Jesus Maria was written: she responded that she does not properly know; and, if it is of gold, it is not of pure gold, nor does she know whether it is gold or electrum; and she thinks that there were three crosses there, nor any other sign that she knows of, except Jesus Maria. — Interrogated why she so gladly looked at the said ring, when she went into an act of war: she responded that, for the pleasure and honor of her father and mother; and she, having the ring in her hand and on her finger, touched Saint Catherine who appeared to her. — Interrogated in what part she touched her: she responded: You will not have anything else about this.

XXI. ITEM, the said Joan, led by rashness and presumption, caused letters to be drawn up and sent on her behalf to our lord the King, to the Lord of Bedford, then Regent of the Kingdom of France, and to the lords and captains then holding the siege before Orléans, with the names Jesus Maria prefixed and the sign of the cross inserted; these letters contained many evil and pernicious things, and were not in harmony with the Catholic faith, the tenor of which follows below.

To this article, on the said Tuesday, March 27, she responded that, as for the letters, she did not make them out of pride or presumption, but by the command of our Lord; and she fully confesses the contents of the letters, except for three words.

As to the twenty-first; she responded that, as for the letters, she did not make them out of pride or presumption, but by the command of our Lord; and she fully confesses the contents of the letters, except for three words. Item, she says that if the English had believed her letters, they would have acted wisely; and that before seven years are out, they will well perceive what she wrote to them. And concerning this, she refers to the answer she made elsewhere.

(1) D’Urfé Manuscript, fol. 28, recto and verso. The Latin redaction carries this response forward to the following article.

On Thursday, February 22, she said that she had sent letters to the English before Orléans, so that they would withdraw from there, as the letters she heard read contain, except for two or three words, namely rendez à la Pucelle (surrender to the Maid), where it should be rendez au roy (surrender to the King), as she said; also two, namely corps pour corps (body for body) and chief de guerre (war leader). The tenor of these letters begins thus: King of England, etc., and above they are titled: Jhesus Maria.

On Saturday, March 3, asked if those on her side firmly believe that she was sent by God: she responded that she does not know if they believe this, and concerning this, she refers to their minds; that if they do not believe it, she nevertheless said that she was sent by God. — Asked if she thinks that they, by believing her to be sent by God, have good faith: she responded: If they believe this, they are not deceived or abused.

XXII. 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 of the said Duke of Bedford, render justice to the King of Heaven; surrender to the Maid, who is sent here by God, the King of Heaven, the keys of all the good towns that you have taken and violated in France. She has come here by God’s command to reclaim the royal blood. She is entirely ready to make peace, if you wish to do her justice, provided that you lay down France and pay for what you have held. And among you, archers, companions in arms, nobles and others who are before the town of Orléans, go away into your own country, by God’s command; and if you do not do so, await the news of the Maid, who will come to see you shortly, to your very great detriment. King of England, if you do not do so, I am a war leader, and wherever I find your people in France, I will make them leave, whether they want to or not; and if they do not want to obey, I will have them all killed. I am sent here by God, the King of Heaven, body for body, to drive you out of all France. And if they want to obey, I will take them to mercy. And do not hold in your opinion that you will not hold the kingdom of France, God, the King of Heaven, Son of Holy Mary; rather, King Charles, the true heir, will hold it; for God, the King of Heaven, wills it, and it is revealed to him by the Maid; who will enter Paris with a good company. If you do not want to believe the news from God and the Maid, wherever we find you, we will make such a great uproar within and there, that for a thousand years there has not been such a great one in France, if you do not do justice. And believe firmly that the King of Heaven sends more force to the Maid than you can bring against her in all assaults, to her and to her good men-at-arms; and in the blows, it will be seen who has the better right from God of Heaven. You, Duke of Bedford, the Maid prays and requests you not to destroy yourselves. If you do her justice, you can still come into her company, where the French will do the most beautiful deed that was ever done for Christendom. And make a response if you want to make peace in the city of Orléans; and if you do not do so, remember your very great damages shortly. Written this Tuesday of Holy Week.

(1) Thus in Ms. 5966. Ms. 5965 reads Saturday, but erroneously.

To this article, which is the tenor of the aforesaid letters, Joan responded that, if the English had believed her letters, they would have acted wisely; and that within seven years, they will clearly perceive what she wrote to them; and that concerning this, she refers to the answer she made elsewhere.

XXIII. FROM the tenor of which letters, it clearly appears that the said Joan was deluded by evil spirits, and that she frequently consults them in her actions, or, to deceive the people, perniciously and falsely invents such fictions.

To this article, she responded, as to the end of the twenty-third article, which mentions that she did these things by the counsel of evil spirits: she denies it.

Item, on Tuesday, February 27, she said that she would rather be torn apart by horses than have come to France without God’s permission.

XXIV. ITEM, the said Joan abused these names, Jesus Maria, with the sign of the cross inserted, by giving a sign to some of her people that, when they found such words with a cross in her letters on her behalf, they should believe the opposite of what she wrote, and also do the opposite.

To this article, on Tuesday, March 27, Joan responded that she refers to the answer she made elsewhere concerning this.

(1) Likewise in Guillaume Manchon’s minute.

On Saturday, March 17, asked what purpose the sign she placed in her letters, Jesus Maria, served: she responded that the scribes writing her letters placed it, and some said that it was fitting to place those two names, Jesus Maria.

And as to the article mentioning that she did these things by the counsel of evil spirits, she denies it.

(2) D’Urfé Manuscript, fol. 28, v°.

XXV. ITEM, the said Joan, usurping the office of angels, said and asserted that she had been and was sent by God, even for those things which entirely tend to acts of violence and the shedding of human blood. Which is entirely alien to holiness, and is horrifying and abominable to every pious mind.

To this article, on the said Tuesday, March 27, Joan responded that she first requested that peace be made, and in case peace was not made, she was ready to fight.

Manchon’s French minute:

• She replied that she first requested that peace be made, and that, if they would not make peace, she was entirely ready to fight. (1)

On Saturday, February 24, she confessed that she had come from God, and that in the judgment in which she was before us, she had nothing to do or negotiate; and that she should be sent back to God from whom she came.

Item, on Saturday, March 17, she said that God sent her to the aid of the King of France.

XXVI. ITEM, the aforesaid Joan, being at Compiègne, in the year of our Lord one thousand four hundred twenty-nine, in the month of August, received letters from the Count of Armagnac, the tenor of which will follow below.

To this article, on March 27, the aforesaid Joan responded that she refers to the answer she made elsewhere concerning this.

Manchon’s French minute:

• She refers to her answer. (2)

(1) D’Urfé Manuscript, fol. 28, v°.

(2) Ibid.

Item, on Thursday, March 1, asked whether she had received letters from the Count of Armagnac, mentioning to whom, of the three contenders for the papacy, she should obey: she responded that the Count himself wrote her certain letters concerning this matter; to which matter she gave an answer, among other things, that when she was in Paris or elsewhere at rest, she would give an answer. And then she wanted to mount her horse when she gave that answer. — After the reading of these letters from the Count and Joan, she was asked if it was her answer. She responded that she thought she had made that answer, that is, part of it, but not all. — Asked if she said she knew by the counsel of the King of kings what she ought to believe concerning this: she responded that she knew nothing about this. — Asked if she doubted whom the Count himself ought to obey: she responded that, concerning this, she did not know what to command as to whom he ought to obey, because he asked to know whom our Lord wanted him to obey; but as for her, she holds and believes that our lord the Roman Pontiff ought to be obeyed. Item, she said that she told the messenger something else that is not contained in the letters; and, if he had not left quickly, he would have been thrown into the river, though not by her. Item, she said that, concerning what he asked to know whom he should obey, according to God’s good pleasure, she responded that she did not know this; and she sent him many things that were not written; and as for her, she believes in the Roman Pontiff. — Asked why she wrote that she would give another answer, since she believed in the Roman Pontiff: she responded that the answer she gave was on another matter than that of the three popes. — Asked what it was, that she would have counsel on the matter of the three popes: she responded that she never wrote or caused to be written anything on the matter of the three popes; and, under oath, she asserted that she had never written or caused to be written anything concerning this.

XXVII. My very dear lady, I humbly commend myself to you and beg you for God’s sake that, considering the division that is presently in the universal Holy Church, concerning the matter of the popes (for there are three contenders for the papacy: one resides in Rome, who calls himself Martin V, whom all Christian kings obey; the other resides in Peñíscola, in the kingdom of Valencia, who calls himself Pope Clement VIII; the third, it is not known where he resides, except only the Cardinal of Saint-Étienne and a few people with him, who calls himself Pope Benedict XIV; the first, who calls himself Pope Martin, was elected in Constance by the consent of all Christian nations; the one who calls himself Clement was elected in Peñíscola, after the death of Pope Benedict XIII, by three of his cardinals; the third, who calls himself Pope Benedict XIV, was elected secretly in Peñíscola, even by the Cardinal of Saint-Étienne): please supplicate our Lord Jesus Christ that, by his infinite mercy, he would declare to us through you which of the three aforesaid is the true Pope, and whom it will please him that we obey from now on, whether him who calls himself Martin, or him who calls himself Clement, or him who calls himself Benedict; and whom we ought to believe, whether secretly or by some dissimulation, or publicly and manifestly; for we shall all be ready to do the will and pleasure of our Lord Jesus Christ.

Your devoted Count of Armagnac.

(1) This letter is undated. It must have been written in July, probably before Clement VIII’s resignation on 26 July 1429, since the Count of Armagnac, then on the Spanish frontier, did not even suspect that this might occur.

XXVIII. To which Count of Armagnac, the said Joan made a response by letters, signed with her own hand, the tenor of which follows:

XXIX. Jhesus Maria.

Count of Armagnac, my very dear and good friend, Joan the Maid makes known to you that your messenger has come to me, who told me that you had sent him here to know from me which of the three popes, whom you mention in your memorandum, you should believe. Concerning this, I cannot truly inform you for the present, until I am in Paris or elsewhere, at rest; for I am for the present too occupied with the business of war; but when you know that I am in Paris, send a messenger to me, and I will let you know truly whom you should believe, and what I shall have learned by the counsel of my rightful and sovereign Lord, the King of all the world, and what you will have to do, to the best of my power. I commend you to God; may God keep you. Written at Compiègne, the 22nd day of August.

XXX. And so, the said Joan, being requested by the Count of Armagnac, as aforesaid, as to which of the three aforementioned should be held for the true Pope, and in whom one should believe, not only was she doubtful as to who he was, although there is only one undoubted one; but truly, presuming too much of herself, and holding lightly the authority of the universal Church, wishing to prefer her own word to the authority of the whole Church, she asserted that, within a certain subsequent period, she would respond in whom one should believe; and this, according to what she would find by the counsel of God, as more fully appears from her letters.

To articles XXVII, XXVIII, XXIX, XXX, exposed to her word for word, she refers to her answer made elsewhere concerning this, which is placed under article XXVI.

Manchon’s French minute:

• As to Article XXVII and the Count of Armagnac’s letters, she refers to her answer. As to Articles XXVIII and XXIX, she refers to her answer. As to Article XXX, she refers to the answer she previously gave. (1)

[March 28. The reading of the articles is completed.]

Manchon’s French minute — Wednesday after Palm Sunday, 28 March 1431:

• First required to take the oath, she replied that she would willingly tell the truth about the matters touching the proceedings, and she then swore. As to the article concerning clothing and armour, she replied that she had worn both men’s clothing and armour with God’s permission. Asked whether she would lay aside her clothing, she replied that she would not lay it aside without Our Lord’s permission, even if they were to cut off her head; but, if it pleased Our Lord, it would soon be laid aside. She added that, without Our Lord’s permission, she would not take women’s clothing. (2)

(1) D’Urfé Manuscript, fol. 28, v°.

(2) Ibid. The answers that follow relate to an incident not recorded in the Latin version, but announced on page 226 by the accused’s promise to answer the next day concerning Article XIV.

XXXI. ITEM, the said Joan, from the time of her youth and thereafter, boasted, and from day to day boasts, that she had and has many revelations and visions, concerning which, although charitably admonished and otherwise duly and legally requested under oath, she has made or wished to make, or wishes to make, no faith; indeed, she has not sufficiently declared them by word or sign; but she has deferred, contradicted, and refused to do so, and defers, contradicts, and refuses; and formally contradicting, she sometimes and often said and asserted, in judgment and out of it, that she would not reveal such revelations and visions even to you, if her head were to be cut off, or her limbs divided; nor would the sign that God had revealed to her, and by which it was known that she came from God, be extracted from her mouth.

To this article, she responded that, as to revealing the sign and other things contained in the article, she could well have said that she would not reveal it; and she adds that in her confession made elsewhere, it should be understood that, without our Lord’s permission, she would not reveal that sign.

Manchon’s French minute:

• She replied concerning this article that, as to revealing the sign or the other matters contained in it, she might well have said that she would not reveal them. She added that her earlier confession should be understood to mean that she would not reveal the sign without Our Lord’s permission. (1)

(1) D’Urfé Manuscript, fol. 28, v°.

Item, on Thursday, February 22, she said that there is no day that she does not hear those voices; and she also greatly needs them.

Item, on Saturday, February 23, she said that the voice told her many things that night for the good of her King, which she would want the King himself to know that day, and that he should not drink wine until Easter; and he would be happier at dinner because of it.

Item, on Tuesday, February 27, she said that she told her King everything at once that had been revealed to her, because she was going to him. Item, on that Tuesday, she said that she sent letters to her King, and it was contained therein that she was sending to know if she would enter the town where he was; and that she had already traveled well over one hundred and fifty leagues to come to him, to his aid; and that she knew many good things for him; and it seems to her that it was contained therein that she would recognize him well among all others.

Item, on Thursday, March 1, asked in what form Saint Michael was: she responded that she did not see a crown on him; and of his garments, she knows nothing. — Asked if Saint Michael was naked: she responded: Do you think that our Lord Jesus does not have wherewith to clothe him?

Item, on March 15, asked what she would say about how she believed she escaped from the castle of Beaulieu, between two pieces of wood: she responded that she was never a prisoner in any place from which she would not gladly have escaped; and, being in that castle, she would have locked her guards inside the tower, if it had not been for the porter, who saw her and met her. Item, she also said to this, that it seemed to her that it did not please God that she should escape that time, and that it was necessary for her to see the King of England, as her voices told her, as was said above. Item, on the said Thursday, asked about the size and stature of the angel appearing to her: she said that she would respond on Saturday, with another matter about which she must respond, namely what would please God concerning these things. — On that day, asked, since she said that she is suspended for speaking the truth, if she knew in herself any crime or defect, because of which she might doubt dying, if she confessed them: she responded that no.

Item, on Saturday, March 17, asked about the age and garments of Saints Catherine and Margaret: she responded: You have been answered concerning this, what you will have from me concerning these things; nor will you have anything else from it; and concerning these things, I have answered you everything to the most certain of what I know.

XXXII. ITEM, that by these things you can and ought strongly to presume that those revelations and visions, if the said Joan had any, rather came from lying and evil spirits than from good ones; and thus it must be held by all, especially considering the severity, pride, demeanor, deeds, lies, and contradictory conditions in many and diverse articles declared here, which are truly and ought to be called presumptions of law and by right.

To this article, on Wednesday after Palm Sunday, March 28, she responded that she denies it; but she did it by the revelation of Saints Catherine and Margaret; and she will maintain this until death. Item, on that day, she said that she was advised by some on her side to put Jesus Maria; and in some of her letters, she put those names, and in others not. Item, she said, as to that point where it is written, Whatever she did, this is by the counsel of our Lord, that it should be understood: All that I have done well, in French, that it should be: All the good that I have done.

Asked, on that day, if, when she went before the town of La Charité, she did well or ill: she responded that, if she did ill, she would confess it.

Asked if she did well in going before Paris: she responded that the nobles of France wanted to go before Paris; and in doing this, it seems to her that they did their duty, going against their adversaries.

Manchon’s French minute:

• She denied the article, saying that she had acted by revelation from Saints Catherine and Margaret and would maintain this until death. She said that some of her party had advised her to place Jesus Maria in her letters; she used those names in some letters and not in others. As to the words Everything she did was by Our Lord’s counsel, she said that they should read, Everything I have done well. Asked whether she had done well or ill in going to La Charité, she replied that, if she had done ill, she would confess it. Asked whether she had done well in going before Paris, she replied that the nobles of France wished to go there and that, in doing so, they seemed to her to have done their duty by going against their enemies. (1)

XXXIII. ITEM, that the said Joan presumptuously and rashly boasted and boasts that she foreknows future things, foreknew past things, and hidden or latent present things; which is attributed to divinity, attributing it to herself, a simple and unlearned human creature.

To this article, on the same Wednesday, March 28, she responded: It is for our Lord to reveal to whom it pleases him; and that, concerning the sword and other future things she spoke of, this is by revelation.

Manchon’s French minute:

• She replied that it belongs to Our Lord to reveal things to whomever He pleases, and that what she had said concerning the sword and other future things was by revelation. (2)

(1) D’Urfé Manuscript, fol. 28, v°.

(2) Ibid.

Item, on Saturday, February 24, she says that the Burgundians will have war unless they do what they ought; and she knows this by voices.

Item, on Tuesday, February 27, asked if, when she came to the assault before the bastille of Orléans, she told her people that she would receive arrows, bolts, and cannon stones: she responded that no; rather, there were well over a hundred or more wounded there. And she certainly told her people not to doubt, and that they would lift the siege. — Asked on that day, before which bastille she made her people withdraw: she responded that she does not remember this. She also says that she was quite certain that she would lift the siege of Orléans, by revelation made to her; and she had also told this to her King, before she came there. Item, she says that, in the assault on the bastille of the Bridge, she was wounded in the neck by a bolt; but then she received great consolation from Saint Catherine, and was healed within fifteen days; nor did she cease to ride or work because of this. — Asked if she foreknew that she would be wounded: she responded that she knew this well, and had told her King; but, notwithstanding this, she would not cease to work further. And this had been revealed to her by the voices of Saints Catherine and Margaret. She also says that she was the first to place a ladder up, on the bastille of the Bridge; and in raising it, she was wounded in the neck by a bolt.

On Thursday, March 1, she says that within seven years, the English will lose a greater pledge than they did before the town of Orléans; and that they will lose everything in France. Item, she said that they will suffer a greater loss than they have ever had in France; and it will be by a great victory that our Lord will send to the French. And she knows these things by revelation made to her; and that the aforesaid will happen within seven years; and she would be very sorry if it were delayed so long. Item, she says, as before, that she knows this by revelation, and she knows it as well as that we, the Bishop of Beauvais, were before her, saying in French: I know it as surely as you are here.. — Asked in what year: she responded: You will not have this yet, but I would wish that it were before the feast of Saint John. — On that day, asked if she said that this would happen within the feast of Saint Martin in winter: she responded that she said that many things would be seen within the feast of Saint Martin; and it may be that there will be English who will fall, or be cast down to the ground. — Asked what she said to John Gris, her guard, in prison, about that feast of Saint Martin: she responded: I told you. — Asked by whom she knows that future thing: she responded that by Saints Catherine and Margaret. — Item, on Thursday, March 1, asked what promises Saints Catherine and Margaret made to her: she responded: This is not at all part of these proceedings. Of some things they told her that her King would be restored to his kingdom, whether his adversaries wished it or not. Item, on that day, she said that she knows well that her King will gain his kingdom; and that she knows it as well as she knows us to be there.

On Saturday, March 3, asked if her voices told her anything in general about her escape and liberation: she responded that yes, Truly, they told me that I would be liberated; but I do not know the day or the hour; and that I would bravely put on a good face.

On Saturday, March 10, asked if she left Compiègne by command of her voices: she responded that, in the last past Easter week, being on the ramparts of Melun, she was told by the voices of Saints Catherine and Margaret that she would be captured before the feast of Saint John, and that it had to happen so; nor should she be astonished by this, and that she should accept everything gratefully, and that God would help her. — On that day, asked if, from that place of Melun, it was afterwards told to her by her voices that she would be captured: she responded that yes, many times, and almost daily, or every day. And she requested of her voices that, when she was captured, she should die immediately, without a long vexation of prison; which voices told her that she should accept it gratefully, and that it had to happen so; but they did not tell her the hour; which if she had known, then she would not have gone. And she had often asked to know the hour, which they did not tell her. On that day, she said that, when she was to depart and go to her King, it was told to her by the voices that she should go boldly, because, when she was with her King, he would have a good sign for receiving her and believing her.

On Monday, March 12, asked how she would have liberated the Duke of Orléans: she responded that she would have captured enough English in those parts to recover or ransom him; and, if she had not captured enough, she would have crossed the sea to go seek him in England, with power. — Asked if Saints Catherine and Margaret told her unconditionally and absolutely that she would capture enough people to have the Duke of Orléans, who was in England, or otherwise that she would cross the sea to go seek him and bring him within three years: she responded that yes; and that she told her King to let her deal with the prisoners. She further said of herself that, if she had lasted three years without impediment, she would have liberated him. Item, she said that she had a shorter term than three years, and a longer one than one year; but of this, for the present, she has no memory.

On Wednesday, March 14, asked what was the peril or danger in which we and others of the clergy placed ourselves by holding her in trial: she responded that Saint Catherine told her that she would have succor; and she does not know if this will be by release from prison, or if, when she is in judgment, some disturbance will occur there, by means of which she could be liberated; and she thinks that it will be either one or the other; and the voices often tell her that she will be liberated by a great victory. And afterwards her voices tell her to accept it gratefully, and do not care about your martyrdom.

XXXIV. ITEM, that the said Joan, persevering in her rashness and presumption, said, cried out, and publicly declared that she knew and recognized the voices of Archangels, Angels, Saints, and Holy Women of God, asserting that she knew how to distinguish their voices from human voices.

To this article, on Wednesday, March 28, she said that she adheres to what she said elsewhere concerning this; and concerning the rashness and conclusion of the article, she refers to God, her judge.

Manchon’s French minute:

• She replied that she adhered to what she had said about this. As to the rashness and the conclusion of the article, she referred herself to Our Lord, her judge. (1)

(1) D’Urfé Manuscript, fol. 28, v°.

Item, on Tuesday, February 27, asked if it was the voice of an Angel, or a Saint, or God, without intermediary, that spoke to her: she responded that that voice is of Saint Catherine and Saint Margaret; and their figures are crowned with beautiful crowns, very richly and very preciously; And concerning this, she said, I have permission from the Lord; and if you doubt this, send to Poitiers, where I was questioned elsewhere. — Item, on the same day, asked how she well recognizes one of those Saints from another: she responded that she recognizes them by the greeting they give her. Item, she said that she recognizes them by the fact that they name themselves to her.

Item, on Thursday, March 1, asked how she knows whether it is a man or a woman who appears to her: she responded: I know and recognize those Saints well by their voices; and that they revealed themselves to her. — On the same day, asked what figure she sees: she responded that she sees a face. — Asked if they have hair: she responded: It is good to know, in French Il est bon à savoir. — Asked if there was anything between the crowns and the hair: she responded that no. — Asked if the hair was long and hanging: she responded: I know nothing. Item, she said that she does not know if they had any arms, or if other members were figured. Item, she said that they spoke very well and beautifully; and she also understood them very well. — Item, asked how they spoke, when they had no members: she responded: I await myself to God.

Item, on March 15, asked if there was another sign that they were good spirits who appeared to her: she responded: Saint Michael certified me, before the voices came to me. — Asked how she knew that it was Saint Michael: she responded: By the speech and language of Angels; and she firmly believes that they were Angels. — Asked how she believed that it was the language of Angels: she responded that she believed it quite readily, and had that will to believe it. And she further said that, when Saint Michael came to her, he told her that Saints Catherine and Margaret would come to her, and that she should act by their counsel; and they were ordained to guide her and advise her in what she had to do; and that she should believe them in what they would tell her; and that this was by the command of the Lord. — Asked if the Devil would put himself in the form or figure of an angel, how she would know whether it was a good angel or a bad one: she responded that she would know well if it was Saint Michael, or something fabricated in his place or like him. Item, she responded that, the first time, she had great doubt if it was Saint Michael, and the first time she had great fear; and she saw him many times before she knew that it was Saint Michael. — Item, asked why she recognized more quickly that it was Saint Michael, that time when she believed it to be him, than she had the first time: she responded that, the first time, she was a young child, and had fear; and afterwards Saint Michael himself taught her, and showed her so much, that she firmly believed that it was he. — Asked what doctrine he taught her: she responded that above all, he told her to be good, and that God would help her; and among other things, he said that she would come to the aid of the King of France; and a major part of what the angel taught her is in this book; and the angel recounted to her the misery that was in the kingdom of France.

XXXV. ITEM, the same Joan boasted and asserted that she knew how to discern which men God loves or hates more.

To this article, on Wednesday, March 28, she responded: I adhere to what I answered elsewhere, concerning the King and the Duke of Orléans; of other people, she knows nothing. Item, she said that she knows well that God loves her King and the Duke of Orléans more than herself, for the comfort of their bodies; and she said that she knows this by revelation.

Manchon’s French minute:

• She replied: I adhere to what I answered before concerning the King and the Duke of Orléans. Of other people, she knew nothing. She said that she knew well that God loved her King and the Duke of Orléans more than He loved her, for their bodily comfort, and that she knew this by revelation. (1)

(1) D’Urfé Manuscript, fol. 28, v°.

Item, on Thursday, February 22, she said that she knows well that God loves the Duke of Orléans well; and also that she had had more revelations about that Duke than about any living man, except her King.

Item, on Saturday, February 24, asked whether she could do so much with the voice appearing to her that it would obey her and carry a message to her King: she responded that she does not know if it would obey, unless it was God’s will, and that God consented; and if it pleases God, he can well cause it to be revealed to the King; and concerning this, she would be well content. — Asked why that voice does not speak with her King now, as it did when the same Joan was in his presence: she responded that she does not know if it is God’s will.

Item, on Saturday, March 17, asked whether she knows that Saints Catherine and Margaret hate the English: she responded that they love what God loves, and hate what God hates. — Asked if God hates the English: she responded that, concerning the love or hatred God has for the English, or what God will do to their souls, she knows nothing; but she knows well that they will be expelled from France, except for those who will die; and that God will send victory to the French against the English. — Asked whether God was for the English when they had prosperity in France: she responded that she does not know if God then hated the French; but she believes that he wanted to permit them to be struck for their sins, if they were in sins.

XXXVI. ITEM, the said Joan said, asserted, and boasted concerning this, and says, asserts, and from day to day boasts, that she truly knew and knows that, not only she, but also other men, at her instance, recognized and truly knew a certain voice, which she called her own, coming to her; although, by its nature, such a voice, which she declared and declares, was and is invisible to human creatures.

To this article, she responded that she adheres to what she said elsewhere concerning this.

Manchon’s French minute:

• She replied that she adhered to what she had answered before concerning this. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, on Thursday, February 22, she said that those on her side well knew that the voice appearing to her was from God, and that they saw and recognized that voice; and that Joan herself knows well. Item, she said that her King and many others heard and saw the voices that came to her; and Charles of Bourbon was there, and two or three others.

XXXVII. ITEM, that the said Joan confesses that she frequently acted contrary to what had been commanded and ordained for her by those revelations, which she boasts of having from God; for example, when she departed from Saint-Denis, after the Parisian assault; when she jumped from the tower of Beaurevoir; and in certain other instances. In which it is manifest that either she did not have revelations from God, or that she despised the express commands and revelations by which she says she is ruled and governed in all things. And she further said that, when she had the command not to jump from the tower, she was tempted to do the opposite, and that she could not do otherwise. In which she seems to err concerning the freedom of human will, and to fall into the error of those who hold it to be necessitated by fatal dispositions or something similar.

To this article, on Wednesday, March 28, she responded: I adhere to what I answered elsewhere concerning this. Nevertheless, she added that, in her departure from Saint-Denis, she had permission to depart.

Asked if, by acting against the command of her voices, she believes she would commit a mortal sin: she responded: I have answered elsewhere, and I adhere to the said answer. And concerning the conclusion of the article, she refers to God.

Manchon’s French minute:

• She replied: I adhere to what I answered before concerning this. Nevertheless, she added that, when she left Saint-Denis, she had permission to leave. Asked whether she believed that acting against the command of her voices would be a mortal sin, she replied: I answered this before, and I adhere to that answer. As to the conclusion of the article, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

On Thursday, February 22, she said that the voice told her to remain at Saint-Denis; but, against her will, the lords led her out; and if she had not been wounded, she would not have departed. And she was wounded in the Parisian moats. Item, she said that, in five days, she was healed.

Item, asked on Saturday, March 10, if her voices had commanded her to leave Compiègne, and had signified that she would be captured, whether she would have gone to the place where she was captured: she responded that if she had known the hour, and that she was to be captured, she would not have gone willingly; nevertheless, she would ultimately have obeyed the command of her voices, whatever might have happened to her because of it.

Item, on Thursday, March 15, asked if she ever did anything against the command and will of her voices: she responded that what she could and knew how to do, she did and accomplished to the best of her ability. And as for the jump from the tower of Beaurevoir, which she made against the command of her voices, she could not restrain herself; and when the voices saw her necessity, and that she did not know and could not restrain herself, they succored her life and preserved her from killing herself. And she further said that, whatever she ever did, those voices always succored her in her great undertakings; and this is a sign that they are good spirits. — Item, on the same day, asked if she believes it to be a great sin to offend Saints Catherine and Margaret who appear to her, and to act against their command: she said that yes, who knows how to amend this; and that the thing in which she ever most offended them, was in the aforesaid jump, as it seems to her; and for this she asked their forgiveness, and for other offenses she may have committed against them.

XXXVIII. ITEM, the said Joan, although from the time of her youth, she said, did, and perpetrated many evil, shameful, cruel, scandalous, opprobrious, and unbefitting her sex crimes, sins, and offenses: nevertheless, she said and asserted that whatever she did, she did by God’s command and by his will; and that she did or does nothing that does not come from God, and by the revelations of holy angels and holy virgins Catherine and Margaret.

To this article, she responded that she refers to what she said elsewhere concerning this.

Manchon’s French minute:

• She replied that she referred herself to what she had said before concerning this. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, on Saturday, February 24, she said that, if it were not for God’s grace, she would know nothing to do. — Item, the same, asked if those of Domrémy held the side of the Burgundians or others: she responded that she knew no Burgundian in that village, except one, whom she would have wished to have his head cut off, if it had pleased God. — Asked if the voice told her in her youth that she should hate the Burgundians: she responded that, after she understood the voices, that they were for the King of France, she did not love the Burgundians.

Asked, on Thursday, March 15, if she had done anything in the matter of war without the counsel of her voices: she responded: You have had the whole answer; and read your book well, you will find it. And nevertheless she said that, at the request of the men-at-arms, a valiant deed of arms was done before Paris; and she also went before the town of La Charité, at the request of her King; and it was neither against nor by the command of her voices. — Asked if she ever did anything else against the command and will of her voices: she responded what was stated in the preceding article.

XXXIX. ITEM, although a just man falls seven times a day, etc., the said Joan nevertheless said and publicly declared that she had never committed, or at least believed she had not committed, mortal sins; although she did in fact perform all the acts customary for warlike people, and more, as is declared in several preceding and following articles.

To this article, on Wednesday, March 28, she responded: I have answered, and I refer to what I said elsewhere concerning this.

Manchon’s French minute:

• She replied: I have answered this, and I refer to what I said before concerning it. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, on Saturday, February 24, asked whether she knows that she is in God’s grace: she responded that, if she is not, may God put her there; and, if she is, may God keep her. And she said that she would be very sorry if she knew herself not to be in God’s grace. She further said that, if she were in great sin, she believes that the voice would not come to her; and she would wish that everyone understood her voice as well as she does.

Item, on Thursday, March 1, she said that she has great joy when she sees her voice; and she said that it seems to her that, when she sees it, she is not in mortal sin. Item, she said that Saints Catherine and Margaret gladly make her confess sometimes. Item, she said that, if she is in mortal sin, she does not know. — Asked whether she believes she is ever in mortal sin when she confesses: she responded that she does not know if she has been, nor does she believe she has committed mortal sins; and may it not please God, she said, that I ever should; nor may it please God that I should do works, or that I have done works, by which my soul is burdened.

Item, on Wednesday, March 14, asked if taking a man for ransom and causing him to die a prisoner is a mortal sin: she responded that she did not do this. And because a word was said to her about one called Franquet d’Arras, who was put to death at Lagny: she responded that she consented to his death, if he deserved it, because he confessed to being a murderer, a thief, and a traitor. And she said that his trial lasted fifteen days; and the judge was the bailiff of Senlis and the men of justice of Lagny. And she said that she requested to have that Franquet for a man from Paris, a guest of the house at the Bear, and when she knew that that man was dead, and that the bailiff told her that she wanted to do a great injustice to justice by delivering that Franquet, she said to the bailiff: Since my man, whom I wanted to have, is dead, do with this one what you ought to do by justice. And when it was brought back to her memory that she had invaded the city of Paris on a feast day; that she had had the horse of the lord Bishop of Senlis; that she let herself fall from the tower of Beaurevoir; that she wears male attire; that she consented to the death of Franquet d’Arras; whether she believes she committed mortal sin: she responded, to the first, concerning the invasion of Paris, that she does not believe she is in mortal sin for it; and if she committed mortal sin, this is to be known by God and the priest, in confession. To the second, concerning the horse of the lord Bishop of Senlis, she responded that she believes she did not sin in this, because the aforesaid lord Bishop of Senlis had an assignment for the said horse of two hundred gold saluts. To the third, namely concerning the tower, she responded that she did not make that jump out of desperation, but in the hope of saving her body, and of succoring many good people who were in need; and, after the jump, she confessed and asked forgiveness from God, and received forgiveness from him; and she believes that it was a wrongdoing to make that jump. Item, she said that she knows she received forgiveness, after she confessed, by the revelation of Saint Catherine, by whose counsel she went to confession. To the fourth, concerning male attire, etc., she responded: Since I do that by God’s command and in his service, I do not believe I do wrong; and when it pleases him to command, it will immediately be removed.

XL. ITEM, that the said Joan, unmindful of her salvation, and at the instigation of the devil, is not nor was ashamed, repeatedly, to receive the body of Christ, in diverse and many places, in male and dissolute attire, and forbidden and prohibited to her by the command of God and the Church.

To this article, she responded that she answered elsewhere concerning this, and refers to what she said elsewhere concerning this; and also refers to God, concerning the conclusion of the article.

Manchon’s French minute:

• She replied: I have answered this; I refer to what I said before concerning it. As to the conclusion, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Asked, on Saturday, March 3, when she traveled through the country, if she often received the sacrament of penance and the Eucharist when she came into good towns: she responded that yes, sometimes. — Asked if she received the aforesaid sacraments in male attire: she responded that yes; but she does not remember having received them in armor.

XLI. ITEM, that the said Joan, as if desperate, out of hatred and contempt for the English, and also because of the destruction of Compiègne which she had heard was to come, attempted to throw herself from the top of a high tower, and at the instigation of the Devil, fixed this in her mind to do, applied herself to doing this, and did what she could in fact; throwing herself down, also, impelled and led by diabolical instinct, so that she intended rather the liberation of bodies than of her own soul and those of many others; often boasting that she would rather kill herself than allow herself to be delivered into the hands of the English.

To this article, she responded that she refers to what she said elsewhere concerning this.

Manchon’s French minute:

• She replied: I refer to what I said before concerning this. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Asked, on Saturday, March 3, whether she was long in the tower of Beaurevoir: she responded that she was there for four months, or thereabouts; and when she knew the English had come, she was very angry; and nevertheless the voices had forbidden her many times to jump; and finally, out of fear of the English, she jumped, and commended herself to God and the Blessed Mary. — Item, asked whether she said that she would rather die than be in the hands of the English: she responded that she said she would prefer to render her soul to God than to be in the hands of the English.

Asked, on Wednesday, March 14, what was the reason why she jumped from the tower of Beaurevoir: she responded that she had heard it said that those of Compiègne, all from seven years old downwards, were to be put to fire and blood; and she preferred to die than to live after such a destruction of good people; and this was one cause of her jump; another was, because she knew she was sold to the English, and she would have preferred to die than to be in their hands. — Asked if she made that jump by the counsel of her voices: she responded that Saint Catherine told her almost every day not to jump, and that God would help her and those of Compiègne; and the said Joan told Saint Catherine that, since God would help those of Compiègne, she wanted to be there; and Saint Catherine said: It is necessary without fail that you be captured willingly; and you will not be liberated until you see the King of England. And Joan responded: Truly, I would not want to see him, and I would rather die than be placed in the hands of the English. Item, she said that, after she fell from the tower, for two or three days she did not want to eat; and because she was distressed by the jump, she could neither drink nor eat; and nevertheless she was comforted by Saint Catherine, who told her to confess and ask forgiveness from God for having jumped; and that those of Compiègne would without fail have succor before the feast of Saint Martin in winter; and then she began to eat and drink, and was immediately healed. — Asked if, when she regained speech after the said jump, she denied God and the Saints: she responded that she does not remember ever having denied God or the Saints. — Asked if she wishes to refer concerning this to the information made or to be made: she responded that she refers to God, and to no other.

(1) Thus in the text. In French, tous faille [without fail].

XLII. ITEM, that the said Joan said and publicly declared that Saints Catherine and Margaret and Saint Michael have corporeal members, that is, head, eyes, faces, hair, and the like; and, with this, she said that she had touched the aforesaid Saints with her hands, and had embraced and kissed them.

To this article, she responded that she answered elsewhere concerning this, and that she refers to what she said elsewhere concerning this.

Manchon’s French minute:

• She replied: I have answered this, and I refer to what I have said about it. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, on Saturday, March 17, asked if she ever kissed or embraced Saints Catherine and Margaret: she responded that she embraced both, and that they smelled good. — Asked if, in embracing, she felt warmth or anything else: she responded that she could not embrace them, in French accoler, without feeling and touching them. — Asked by which part she embraced them, whether by the lower or by the upper: she responded that it is more fitting to embrace them by the lower than by the upper.

XLIII. ITEM, that the said Joan said and publicly declared that the Saints, male and female, Angels and Archangels, speak the French language and not the English, because the Saints, male and female, Angels and Archangels are not on the side of the English, but of the French; asserting that the Saints, male and female, who are in glory, to their insult, hold one Catholic kingdom and a people dedicated to the veneration of all Saints, according to the ordinance of the Church, in mortal hatred.

To this article, exposed to her word for word, she responded nothing else than that she refers to God and to what she answered elsewhere concerning this.

Manchon’s French minute:

• She replied: I refer myself to Our Lord and to what I have answered concerning this. (1)

On Thursday, March 1, she said that the voice is beautiful, sweet, and humble, and speaks the language of France. — Asked if that voice, namely Saint Margaret, speaks English: she responded: How would she speak English? She is not on the side of the English.

XLIV. ITEM, that the said Joan boasted and boasts, published and publishes that Saints Catherine and Margaret promised her to lead her to paradise, and certified her that she would attain blessedness if she preserved her virginity; and that she is secure concerning this.

To this article, she responded that she refers, concerning this, to our Lord, and to what she answered elsewhere concerning this.

Manchon’s French minute:

• She replied: I refer myself to Our Lord and to what I have answered concerning this. (2)

(1) D’Urfé Manuscript, fol. 29, r°.

(2) Ibid.

Item, on Thursday, February 22, she said that she never requested any other reward from her voice or revelation in the end, except the salvation of her soul. — Asked if, since her voices told her that she would go to the kingdom of paradise in the end, she holds herself secure of being saved, and that she will not be damned to hell: she responded that she firmly believes what her voices told her, namely that she will be saved; and as firmly as if she were now in the kingdom of heaven. And when it was said to Joan that that answer was of great weight: she also responded that she holds it for a great treasure; and she said, as to that article: provided that she keeps the oath and promise she made to our Lord, namely that she would well preserve her virginity of body and soul. — Asked if, after this revelation, she believes or can commit mortal sin: she responded concerning this: I know nothing; but concerning this, I refer myself entirely to our Lord. — Item, asked whether it is necessary for her to confess, since she believes, by the revelation of her voices, that she will be saved: she responded that she does not know herself to have sinned mortally; but, if she were in mortal sin, she thinks that Saints Catherine and Margaret would immediately abandon her; believing that she would not know how to cleanse her conscience too much.

Item, on Thursday, March 1, she said that the aforesaid Saints promised to lead her to paradise; which she also requested from them.

(1) These answers are not from February 22, but from March 14. See pp. 156–157.

XLV. ITEM, although God’s judgments are for us most inscrutable, nevertheless the said Joan said, uttered, recited, and promulgated that she knew and knows who are saints, male and female, archangels, angels, or chosen by God; and to discern which of them is such.

To this article, she responded that she refers to what she answered elsewhere concerning this.

Manchon’s French minute:

• She replied: I refer to what I have answered concerning this. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, asked on Tuesday, February 27, how or in what manner she knows that those two are Saints Catherine and Margaret, who appear to her, and how she recognizes one from the other: she responded that they are those same ones, and she recognizes one from the other well.

Item, on Thursday, March 1, asked if those Saints always appear to her in the same attire: she responded that always in one and the same form; and their figures are richly crowned; and of other attire she does not speak, nor does she know anything of their robes.

Item, on Saturday, March 3, she said of Saints Catherine and Margaret and others appearing to her, that she saw them so well that she knows them to be Saints, male and female, in paradise.

XLVI. ITEM, she said that she very affectionately requested Saints Catherine and Margaret for those of Compiègne, before she jumped, saying to them among other things by way of complaint, in this manner: And how! will God thus let those of Compiègne, who are so loyal, die so badly! In which appeared her impatience and irreverence towards God and the Saints.

To this article, she responded that she refers to what she answered elsewhere concerning this.

Manchon’s French minute:

• She replied: I refer to what I have answered concerning this. (2)

On Saturday, March 3, she said that, after she was injured after the jump from the tower of Beaurevoir, the voice of Saint Catherine told her to put on a good face and that she would be healed, and that those of Compiègne would have succor. Item, she said that she often prayed for those of Compiègne with her counsel.

(1) On this point she gave a more definite answer than the accusation reports. See above, p. 151.

(2) D’Urfé Manuscript, fol. 29, r°.

XLVII. ITEM, the said Joan, ill-content with the injury that befell her from the fall or jump made from the tower of Beaurevoir, and because she had not attained her desire, blasphemed God, the Saints, male and female, contemptuously denied them, and lightly and with honor despised those present there; and also, after she was in the Castle of Rouen, many times and on diverse days, she blasphemed and denied God, the Blessed Virgin, the Saints, male and female, bearing impatiently and detesting that she should be placed in the judgment of ecclesiastical men, and be treated in the same.

To this article, she responded that she refers to our Lord; and to what she answered elsewhere concerning this.

Manchon’s French minute:

• She replied: I hold to Our Lord and to what I have answered concerning this. (3)

(3) Ibid.

On Saturday, March 3, asked if, after the jump from the tower, she was disturbed and angry, and if she blasphemed the name of God: she responded that she never cursed a Saint, male or female, and that she is not accustomed to swearing. — Asked about the matter of Soissons, because the captain had surrendered the town and had said that if he held him, he would have him torn into four pieces for having denied God: she responded that she never denied a Saint, male or female, and those who said that, misunderstood.

Item, on Wednesday, March 14, asked if, after she was in prison, she denied God or cursed him: she responded that no, and that sometimes, when she said, by God’s good will, Saint John, or Our Lady, those who may have reported it, misunderstood.

XLVIII. ITEM, the said Joan said she believed and believes the spirits appearing to her to be Angels and Archangels and Saints of God, as firmly as she believes the Christian faith and the articles of that faith; although she reports having had no sign that could be sufficient to recognize the aforesaid; nor did she even consult a bishop, curate, or any prelate of the Church, or any ecclesiastical person, as to whether she should give such credence to such spirits; rather, she said she was forbidden by the voices to reveal the aforesaid to anyone, except only first to a captain of men-at-arms and to the aforesaid Charles, and to other purely lay persons. In which, she confesses to believing rashly; and to having an ill understanding of the articles of faith and their firmness; and also to having suspicious revelations, which she wished to conceal from prelates and ecclesiastical men, and rather to reveal to secular persons.

To this article, she responded that she answered concerning this, and concerning this she refers to what is written. As for the signs, if those who ask for them are not worthy, she cannot help it; and because of this, she was often in prayer, that it might please God to reveal it to some on that side. And she further said that, concerning believing her revelations, she did not ask counsel of a bishop, curate, or others. Item, she said that she believes it was Saint Michael who appeared to her, because of the good doctrine he showed her.

Asked whether Saint Michael told her that he was Saint Michael: she responded: I have answered elsewhere concerning this; and, as to the conclusion of the article: I refer myself to our Lord. Item, she said that she believes as firmly as she believes that our Lord Jesus Christ suffered death for us, redeeming us from the pains of hell, that they are Saint Michael, Gabriel, Saints Catherine and Margaret, whom our Lord sent to her, to comfort and advise her.

Manchon’s French minute:

• She replied: I have answered this, and I refer to what is written. As to the signs, if those who ask for one are not worthy of it, she cannot help that. She had often prayed that it might please God to reveal the sign to some of her party. She added that she did not ask a bishop, parish priest, or anyone else for advice about believing her revelations. She said that she believed it was Saint Michael because of the good teaching he gave her. (1)

• Asked whether Saint Michael said to her, I am Saint Michael, she replied: I have answered that before. As to the conclusion of the article, she replied: I refer myself to Our Lord. She said that she believed as firmly as she believed that Our Lord Jesus Christ suffered death to redeem us from the pains of hell that these were Saints Michael and Gabriel and Saints Catherine and Margaret, sent to her by Our Lord to comfort and counsel her. (2)

(1) D’Urfé Manuscript, fol. 29, r°.

(2) Ibid.

Item, on Saturday, February 24, she said that she firmly believes, and as firmly as she believes the Christian faith and that God redeemed us from the pains of hell, that this voice comes from God and by his ordinance.

Item, on Saturday, March 3, asked if she believes that Saints Michael and Gabriel have material heads: she responded that she saw them with her own eyes, and believes that they are they, as firmly as God is. — Asked if she believes that God formed them in the heads in which she saw them: she responded: I saw them with my own eyes; nor will I tell you anything else. — Asked if she believes that God formed them in the form and manner in which she saw them: she responded that yes.

On Monday, March 12, asked whether she spoke of these visions to her curate or to another ecclesiastical man: she responded that no, but only to Robert de Baudricourt and to her King. And she further said that she was not compelled by her voices to conceal the said visions; but she greatly doubted revealing these things, for fear of the Burgundians, lest they impede her journey; and especially she greatly doubted her father, lest he impede her from making her journey. — Item, on the same day, asked if she thought she did well in departing without the permission of her father and mother, since everyone ought and is bound to honor father and mother: she responded that, in all other things, she well obeyed her father and mother, except for this departure; but afterwards she wrote to them concerning this, and they forgave her.

XLIX. ITEM, the said Joan, relying solely on her own fantasy, venerated such spirits, kissing the ground over which she said they had passed, also kneeling to the same spirits, embracing and kissing them, and performing other acts of reverence to them, joining her hands in thanks, contracting familiarity with them; although she did not know whether they were good spirits, indeed, considering the said circumstances, they should rather be judged evil spirits than good ones, and appear to be so. Which aforesaid cult and venerations seem to pertain to idolatry, and to a pact made with demons.

To this article, on Wednesday, March 28, she responded at the beginning: I have answered; and concerning the conclusion: I refer myself to our Lord.

Manchon’s French minute:

• At the beginning she replied: I have answered this. As to the conclusion, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, r°.

Item, on Saturday, February 24, asked whether she thanked the voice appearing to her, and if she knelt: she responded that she thanked it, being in her bed, and sat in the same bed, and joined her hands; and she said that this was after she requested to have help.

Item, on Saturday, March 10, asked, when the sign came to her King, what reverence she made there; and if it came from God: she responded that she thanked God, because he put her out of the punishment to be inflicted on her by the clerics of those parts, who argued against her; and she often knelt. — Item, on the same day, asked if her King and she made reverence to the angel when he brought the sign: she responded that yes, as for herself; and she knelt and removed her hood.

Item, on Monday, March 12, asked, when she promised God to preserve her virginity, whether she spoke to him: she responded that it ought to be sufficient to promise this to those who were sent on behalf of God himself, namely Saints Catherine and Margaret. Item, she said that, the first time she heard her voice, she vowed her virginity, as long as it pleased God; and she was thirteen years old, or thereabouts. — Item, on the same day, asked whether, when she saw Saint Michael and the Angels, she made reverence to them: she responded that yes; and she kissed the ground, after their departure, over which they had passed, making reverence to them.

Item, on Thursday, March 15, asked whether, when her voices come, she makes reverence to them absolutely, as to a Saint, male or female: she responded that yes; and if she did not do so sometimes, she asked their forgiveness afterwards; nor does she know how to make them as great reverence as is fitting for them, because she firmly believes that they are Saints Catherine and Margaret. And similarly she said of Saint Michael. — Item, on that day, asked if to those Saints who come to her, she made an offering of burning candles or other things, in church or elsewhere, or caused masses to be said: she responded that no, unless it was by offering in mass, in the hand of the priest, in honor of Saint Catherine; and she believes that Saint Catherine is one of those who appeared to her; and she did not light as many candles as she would gladly have done for Saints Catherine and Margaret being in paradise, because she firmly believes that they are those who come to her. — Item, the same, asked whether, when she places these candles before the image of Saint Catherine, she places such candles in honor of that Saint who appeared to her: she responded: I do this in honor of God, the Blessed Mary, and Saint Catherine who is in heaven; nor do I make a difference between Saint Catherine who is in heaven, and her who appears to me. — Item, on the same day, asked if she always does and completes what the voices command her: she responded that, to the best of her ability, she fulfilled the command of the Lord made to her by the voices, concerning what she knows how to understand; nor do they command her anything without the good pleasure of the Lord.

Item, on Saturday, March 17, asked whether she gave garlands to the Saints appearing to her: she responded that, in honor of those Saints, she often gave garlands to their images or representations in churches; and, as for those who appear to her, she did not give them anything that she remembers. — Item, asked whether, when she placed garlands on that tree of which mention was made elsewhere, she placed them in honor of those who appeared to her: she responded that no. — Item, on that day, asked whether, when the Saints came to her, she made reverence to them, by bending her knees and bowing herself: she responded that yes; and the more she could, she made reverence to them; and she knows well that they are those who are in paradise.

L. ITEM, the said Joan frequently and daily invokes such spirits, consulting them about her particular actions, such as responding in judgment, and other things. Which seems to pertain to the invocation of demons, and does pertain.

To this article, on Wednesday, March 28, she responded: I have answered concerning this; and that she will call upon those voices for her help, as long as she lives.

Asked in what manner she requests them: she responded: I call upon God and Our Lady, that they send me counsel and comfort; and afterwards they send it to me.

Asked by what words she requests: she responded that she requests in this manner, in French words: Most gentle God, in honour of your holy Passion, I ask you, if you love me, to reveal to me how I should answer these churchmen. I know well the command under which I took up this clothing, but I do not know how I should lay it aside. Therefore, please teach me. And then they immediately come. Item, on that day, she said that she frequently receives news through her voices, concerning us, the Bishop of Beauvais.

And asked what they tell her about us: she responded: I will tell you privately. Item, she said that, on that day, they had come to her three times.

Asked if they were in her chamber: she responded: I have answered you concerning this; nevertheless, I heard them well. Item, she said that Saints Catherine and Margaret told her the manner in which she ought to respond concerning that habit.

Manchon’s French minute:

• She replied: I have answered this, and said that she would call upon them for help as long as she lived. Asked how she called upon them, she replied: I call upon Our Lord and Our Lady to send me counsel and comfort, and then He sends it to me.

• Asked what words she used, she replied: Most gentle God, in honour of your holy Passion, I ask you, if you love me, to reveal what I should answer these churchmen. As to the clothing, I know well the command by which I took it up, but I do not know how I should lay it aside. Therefore, please teach me. They then came at once. She said that her voices often gave her news of the Bishop of Beauvais.

• Asked what they said about him, she replied: I will tell you privately. She said that they had come three times that day. Asked whether they were in her chamber, she replied: I have answered you; nevertheless, I hear them well. She said that Saints Catherine and Margaret had told her how she should answer concerning that clothing. (1)

(1) D’Urfé Manuscript, fol. 29, r° and v°.

Item, on Saturday, February 24, she said that the voice told her to respond boldly; and that, when she awoke from sleep, she asked counsel of that voice concerning what she ought to respond in judgment, telling that voice to ask counsel from the Lord; and the voice said that she should respond boldly, and God would help her. — Item, on the same day, asked whether, before she requested the voice, that voice said any words to her: she responded that the voice said some things which she did not all understand; but after she awoke, she understood that the voice told her to respond boldly. Item, she said that, that night, she had heard the voice saying: Respond boldly.

Item, on Tuesday, February 27, asked what the voice had told her, after the last past Saturday: she responded that she asked that voice for counsel, concerning some things that had been asked of her in judgment. — Asked if it gave her counsel concerning some things: she responded that, on some points, she had counsel. Item, also that on some points an answer might be asked of her, which she would not give without permission. And, if she responded without permission, perhaps she would not have them as a guarantee; and, when she has permission from the Lord, she will not fear to speak, because she will have a good guarantee. — Item, asked, on that day, how she knows how to make a distinction about responding on some points, and not on others: she responded that, on some points, she asked permission, and on some she had it.

Item, on Monday, March 12, asked if the Angel failed her, as to worldly goods, because she was captured: she responded that she believes, since it pleases God, that it is for the better that she is captured. — Asked whether the angel failed her in the goods of grace: she responded: How would he fail me, when he comforts me daily? And she understands this comfort to be from Saint Catherine and Saint Margaret. — Asked whether she calls them, or if they come uncalled: she responded that they come frequently without being called; and at other times, if they did not come very quickly, she would ask God to send them. — Item, asked if she ever called them, and they did not come: she responded that she never had need or little need, but that she had them.

Item, on Tuesday, March 13, asked if, since yesterday, she spoke to Saint Catherine: she responded that since then she heard her, and she told her many times to respond boldly to the judges, concerning what they ask of her, touching the proceedings.

Item, on Wednesday, March 14, asked if her voices ask for delay in responding: she says that Saint Catherine answers her sometimes, and sometimes Joan herself fails in understanding, because of the disturbance of the prisons and the shouts of her guards; and when she makes a request to Saint Catherine herself, immediately the same Saint Catherine and Saint Margaret make a request to God, and afterwards, by God’s command, they give the answer to Joan herself. — Asked, when those Saints come, whether there is light with them, and if she saw light when she heard the voice in the Castle and that she did not know if that voice was in her chamber: she responded that there is no day that they do not come to the castle of Rouen, and they do not come without light; and of that time she heard the voice, but she does not remember if she saw light, nor even if she saw Saint Catherine. Item, she said that she asked her voices for three things: namely, her release; secondly, that God help the French and well guard the towns obedient to them; and the third was the salvation of her soul.

LI. ITEM, the said Joan does not fear to boast that Saint Michael, the archangel of God, came to her, with a great multitude of angels, at the castle of Chinon, in the house of a certain woman; and, with her, he walked, holding her by the hand, ascending the steps of the castle together, and walking to the chamber of her King; and that the same archangel made reverence to the King himself, bowing before him, accompanied by angels, as aforesaid; some of whom were crowned, others having wings. Which aforesaid things to say of archangels and holy angels, must be considered presumptuous, rash, and fabricated; especially since it is not read that such great reverence or bowing was made by angels and archangels to any pure man, indeed, not even to the Blessed Virgin, the mother of God. And she often also said that Saint Gabriel the archangel came to her, with Blessed Michael, and also sometimes a thousand thousands of angels. The said Joan also boasts that, at her prayer, the aforesaid angel brought with him, in that company of angels, a very precious crown to her King, to be placed upon his head, and now deposited in the treasure of her King; with which, as the said Joan says, her King would have been crowned at Reims, if he had waited certain days; but because of the hasty acceleration of his coronation, he accepted another. And such things are rather fabricated by Joan herself, at the instigation of the Devil, or shown to her by the demon himself in deceptive apparitions, for the illusion of her curiosity, while she seeks things higher than herself and which are beyond the faculty of her condition, than revealed by God.

To this article LI, on Wednesday, March 28, she responded that she answered elsewhere concerning the angel who brought the sign; and as to this, that the promoter proposes concerning a thousand thousands of angels, she responded that she does not remember having said it, namely concerning the number; but she certainly said that she was never injured without having great comfort and great help from God and from Saints Catherine and Margaret.

Item, concerning the crown, she said that she answered elsewhere. And concerning the conclusion of the article, which the promoter puts against her deeds, she refers to God. And also, where the crown was made and fabricated, she refers to God.

Item, on Tuesday, February 27, asked whether there was any angel above her King’s head when she first saw him: she responded: By Saint Mary! if there was any, I do not know and I did not see him. — Asked if there was light there: she responded that there were more than three hundred knights and fifty torches or flambeaux there, and this, without spiritual light; and she rarely has revelations without there being light. — Asked how her King gave credence to her words: she responded that he had good signs from it, and through the clergy. Item, she said that the clerics on her side were of this opinion, that it seemed to them, in her case, that there was nothing but good.

Item, on Thursday, March 1, asked if her King had a crown at Reims: she responded that she thinks her King gladly took the one he found at Reims; but a much richer one was brought to him afterwards; and he did that to hasten his business, at the request of those of the town, to avoid the burden of the men-at-arms; and, if he had waited, he would have been crowned with a crown a thousand times richer. — Asked if she saw that richer crown: she responded that she cannot say without perjuring herself; and, if she did not see it, she heard it said that it is so rich.

Item, concerning the crown, she says that she has answered. And concerning the conclusion of the article, which the promoter puts against her deeds, she refers to God our Lord. And where the crown was made and forged, she refers to our Lord.

(1) D’Urfé Manuscript, fol. 29, v°.

Item, on Saturday, March 10, asked what is the sign that came to her King: she responded that it is beautiful, and honorable and very credible, and that it is good, and the richest that exists or can be found, in French le plus riche qui soit. — Asked why she does not want to say and show the aforesaid sign as well as she wanted to have a sign from Catherine de La Rochelle: she responded that, if Catherine’s sign had been shown as well as the aforesaid sign, before notable ecclesiastical persons and others, archbishops and bishops, namely before the Archbishop of Reims and other bishops, whose names she does not know (and Charles of Bourbon, the Lord of La Trémoille, the Duke of Alençon, and many other knights were there, who saw and heard as well as she sees those who speak to her); then Joan herself would not have asked to know the sign of the said Catherine; and nevertheless she knew well, through Saints Catherine and Margaret, that the whole matter of the said Catherine was nothing. — Asked if the said sign still lasts: she responded that it is good to know; and that it will last for a thousand years and more. Item, she says that the said sign is in her King’s treasure. — Asked if it is gold, silver, or a precious stone, or a crown: she responded: I will not tell you anything else; and no man would know how to describe something so rich as that sign. And she further said: The sign that you need is that God delivers me from your hands; and it is more certain that he knows how to send it to you. Item, on that day, she said that an angel from God, and not from another, delivered the sign to her King; and she thanked God many times for it. Item, she said that the clerics on her side ceased to argue with her when they had the aforesaid sign. — Asked if the ecclesiastical men on her side saw the aforesaid sign: she responded that, when her King and those assisting him saw the aforesaid sign and the angel himself who delivered that sign, she asked her King if he was content; who responded that yes; and then she withdrew, and went to a small chapel, quite near; and then she heard it said that, after her departure, more than three hundred persons saw the aforesaid sign. She further said that, for the love of Joan herself, and so that men would cease to question her, God wanted to permit that those on her side who saw the aforesaid sign, should see the sign itself.

Item, on Monday, March 12, asked whether the angel who brought the sign had spoken: she responded that yes; and that he told her King that Joan herself should be put to work, and the country would immediately be relieved. — Item, asked if the angel who brought the aforesaid sign was that angel who first appeared to her, or if it was another: she responded that it is always the same, and never failed her. — Item, on that day, asked about the sign delivered to her King: she responded that she would have counsel from Saint Catherine.

Item, on Tuesday, March 13, asked about the sign delivered to her King, what it was like: she responded: Would you be content that I should incur perjury? — Asked whether she had sworn and promised Saint Catherine not to speak of that sign: she responded: I swore and promised not to speak of that sign; and I did this of my own accord, because men pressed me too much to speak. And then Joan herself said that she would speak no more of it to any man. Item, she said, on the same day, that that sign was that the angel certified her King, bringing him a crown, and saying that he would have the whole kingdom of France intact with God’s help, and through the labor of Joan herself; and that he should put her to work, namely that he should give her men-at-arms, otherwise he would not be crowned and consecrated so quickly. — Item, on that day, asked in what manner that angel brought the crown, and if he placed it on her King’s head: she responded that the crown was delivered to an archbishop, namely the Archbishop of Reims, as it seems to her, in the presence of her King; and the said archbishop received it and delivered it to her King, Joan herself being present there; and it is placed in the treasure of the same King. — Asked about the place where it was brought: she responded that this was in her King’s chamber, in the Castle of Chinon. — Asked about the day and hour: she responded: Of the day I do not know; and of the hour it was a late hour; otherwise she had no memory of the hour; and of the month, it was in the month of April or March, as it seems to her; and in the next April or in this present month, it will be two years; and it was after Easter. — Asked if, the first day she saw the sign, her King also saw it: she responded that yes, and that he himself had it. — Asked of what material the said crown was: she responded: It is good to know that it was of pure gold; and it was so rich that she would not know how to estimate its richness; and that that crown signified that her King himself would hold the kingdom of France. — Asked if there were precious stones there: she responded: I told you what I know about it. — Asked if she held or kissed it: she responded that no. — Asked if the angel who brought it came from above, or if he came by land: she responded that he came from above, by which she understands that he came by God’s command; and he entered through the door of the chamber. — Asked if the angel came by land and walked afterwards through the door of the chamber: she responded that, when the angel came before her King, the angel made reverence to the said King, bowing before the same King and pronouncing the words that Joan herself said about the sign; and, with this, the same angel brought back to the memory of the same King the beautiful patience he had had, according to the great tribulations that had befallen him; and after the door, the same angel walked and stepped on the ground, coming to the aforesaid King. — Asked what space there was from the door to the aforesaid King: she responded that, as she estimates, it was well the length of a lance; and the angel returned by the way by which he had come. Item, she said that, when the angel came, Joan herself accompanied him and went with him, by the steps, to the chamber of the aforesaid King; and the angel entered first; and then Joan herself said to the King: Lord, behold your sign; take it. — Asked in what place that angel appeared to her: she responded that she was almost always in prayer, that God would send a sign to her King; and Joan was in her lodging, namely in the house of a good woman, near the castle of Chinon; and afterwards the angel and Joan herself went together to the said King; and that angel was well accompanied by other angels being with him, whom not everyone saw; and, if it had not been for the love of Joan herself, and for removing her from the punishment of the men who argued with her, she well believes that many people would not have seen the aforesaid angel, who did see him. — Asked if all those who were there with her King saw the angel: she responded that she estimates that the Archbishop of Reims and the Lords of Alençon, of La Trémoille, and Charles of Bourbon saw him; and, as for the crown, many ecclesiastical men and others saw it, who did not see the angel. — Asked of what figure and of what magnitude the said angel was: she responded that she does not have permission to say this, and that she would respond tomorrow. — Asked about those who were in the company of the angel, if all were of the same figure: she responded that some resembled each other well, and others not, in the way she saw them; and there were some having wings, and some crowned, and others not; and also there were in the company, Saints Catherine and Margaret, who were with the aforesaid angel, and also other angels, even into the chamber of her King. — Asked how that angel departed from her: she responded that he departed from her in a small chapel; and she was very angry at his departure, and cried, and would gladly have gone with him, namely as to her soul. — Asked if, at his departure, she remained joyful or if she was disturbed and in great fear: she responded that he did not leave her in fear, but she was angry at his departure. — Item, asked if it was by Joan’s merit that God sent his angel: she responded that he came for a great thing; and it was in the hope that her King would believe the sign and that men would cease to argue with Joan herself, and for giving succor to the good people of Orléans; and also for the merits of her King and the good Duke of Orléans.

— Asked why she had more than another: she responded: It pleased God to do so through a simple maiden, to repel the King’s adversaries.

— Asked if it was told to Joan where the angel first received the aforesaid crown: she responded that it was brought from God, and that there is no goldsmith in the world who would know how to make one so beautiful or so rich; but where the angel himself received it, the said Joan refers to God, and does not otherwise know where that crown was taken. — Asked if that crown had a good odor, and if it was resplendent: she responded that she has no memory of this, and that she would consider it. And afterwards she said that it has a good odor and will have, provided it is well kept, as is fitting; and that it was in the manner of a crown. — Asked if the angel wrote her letters: she responded that no. — Asked what sign her King and the people with him, and Joan herself, had for believing that it was an angel who appeared: she responded that the King well believed by the instruction of the ecclesiastical men who were there, and by the sign of the crown. — Asked how the ecclesiastical men knew that it was an angel: she responded that this was by their knowledge, and by the fact that they were clerics.

LII. ITEM, Joan herself so much seduced the Catholic people with her inventions that many in her presence adored her as a saint, and still adore her in her absence, ordering masses and collects in churches in her reverence; indeed, they say she is greater than all the Saints of God, after the Blessed Virgin; they raise her images and representations in the basilicas of the Saints, and also carry her representations on themselves in lead and other metal, as is customary for the memorials and representations of Saints canonized by the Church; and they publicly preach that she is a messenger of God, and is rather an angel than a woman. Which aforesaid things are pernicious in the Christian religion, and, unless provided for by the prelates of the Church, could subvert all ecclesiastical authority, and men and women will rise up everywhere, feigning to have revelations from God and angels, sowing lies and errors, as has already been experienced by many, since this woman arose and began to scandalize the Christian people and to propagate her fictions.

(1) A lead medal which seems to confirm this circumstance in the accusation was recently described and illustrated by M. Rolin of Guise in the Revue de Numismatique (vol. I, p. 413). The obverse shows a woman’s head, with hair parted in the middle and descending along the temples to the bottoms of the ears. On the reverse can be made out a sword, or rather a blade set upright, accompanied by two fleurs-de-lis, an emblem fairly consistent with the arms of the Du Lys family.

To this article, on Wednesday, March 28, she responded that, as to the beginning of the article, she answered elsewhere concerning this; and as to the conclusion of the article, she refers to God.

Manchon’s French minute:

• As to the beginning of the article, she replied: I have answered this before. As to its conclusion, she referred herself to Our Lord. (2)

(2) D’Urfé Manuscript, fol. 29, v°.

Item, on Saturday, March 3, asked if she ever knew Brother Richard: she responded: I had never seen him when I came before the town of Troyes. — Asked what kind of face Brother Richard made to her: she responded that those of the town of Troyes, as she thinks, sent him to her, saying that they doubted that it was a thing from God, and when he came near her, he made the sign of the cross and sprinkled holy water; and she said to him: Approach boldly; I will not fly away, in French: Je ne me envoleraj pas. — Asked if she had seen or caused to be made any images or pictures in her likeness: she responded that she, at Arras, saw a picture, in the hand of a Scot, which was in the likeness of the same Joan armed, and presented a letter to her King; and she was kneeling on one knee. And she said that she never saw or caused to be made any other image or picture in her likeness. — Asked about a certain tablet or picture, at her host’s, at Orléans, in which were painted three women, Justice, Peace, Union: she responds that she knows nothing about this. — Asked if she knows that those on her side performed service, mass, and prayer for her: she responded that she knows nothing about this; and, if they perform service for her, they do not do so by her command; and if they prayed for her, it seems to her that they do no wrong.

Item, on Saturday, March 3, asked what reverence those of Troyes made to her upon entering: she responded: They did not make reverence to me. And she further said that, as it seems to her, Brother Richard entered Troyes when they entered; but she does not remember if she saw him upon entering.

— Asked if Brother Richard preached a sermon upon entering, concerning Joan’s arrival; she responded that she did not stay long in Troyes, and never slept there; and as for the sermon, she knows nothing about it.

LIII. ITEM, against the commands of God and the Saints, the said Joan presumptuously and proudly assumed for herself leadership over men, constituting herself head and leader of an army, sometimes numbering sixteen thousand men, in which were princes, barons, and many other nobles, all of whom she caused to serve under her, as under a principal captain.

To this article, on Wednesday, March 28, she responded, as to the fact of being a war leader in French, that she answered elsewhere concerning this; and if she was a war leader, it was for beating the English. And, as to the conclusion of the article, she refers to our Lord.

Manchon’s French minute:

• As to being a war leader, she replied that she had answered this before; and, if she was a war leader, it was to defeat the English. As to the conclusion of the article, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

Item, on Tuesday, February 27, asked what company her King gave her when he put her to work: she responded that, ten or twelve thousand men; and that she approached Orléans, first to the bastille of Saint-Loup, and then to that of the Bridge.

LIV. ITEM, Joan herself shamelessly associated with men, refusing to have the company or services of women, but only of men, whom she wished to serve her in the private offices of her chamber and in her secret affairs. Which has never been seen or heard of any modest and devout woman.

To this article, she responded that her governance was by men; but, as to lodging and sleeping at night, for the most part, she had a woman with her; and when she was in war, she slept clothed and armed, where she could not obtain women. And as to the conclusion of the article, she refers to the Lord.

Manchon’s French minute:

• She replied that her attendants were men; but, at her lodgings and when sleeping at night, she usually had a woman with her. When she was at war, she slept clothed and armed wherever she could not obtain women. As to the conclusion of the article, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

LV. ITEM, the said Joan abused revelations and prophecies, which she says she has from God, converting them to temporal gain and profit; for, by means of such revelations, she acquired a great abundance of riches, and great equipage and status in many officers, horses, ornaments, and also, for her brothers and parents, great temporal revenues: in this imitating false prophets who, for temporal gain or to acquire the favors of temporal lords, were accustomed to feign that they had divine revelations concerning those things which they understood would please temporal princes; abusing divine oracles, and attributing their lies to God.

To this article, she responded that she answered elsewhere; and, as to the gifts made to her brothers, what the King gave them is of his grace, without Joan’s request. As for the charge that the promoter gives her and the conclusion of the article, she refers to our Lord.

Manchon’s French minute:

• She replied: I have answered this. As to the gifts made to her brothers, what the King gave them was of his grace, without any request from her. As to the promoter’s charge and the conclusion of the article, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

Item, on Saturday, March 10, asked if she ever had other riches from her King than her horses: she responded that she asked nothing from her King, except good arms, good horses, and money to pay her people from her household. — Item, asked whether she had a treasure: she responded that ten or twelve thousand, which she has in value, is not a great treasure for waging war; and that it is a small thing; and her brothers have that, as she estimates. And she said that what she has is from her King’s own money. Item, she said that she was captured on a half-charger. — Asked who gave it to her: she responded that her King or his people gave it to her from her King’s silver; and she had five chargers from her King’s silver, besides more than seven trotters she had.

LVI. ITEM, the said Joan often boasted of having two counselors whom she calls the Counselors of the Fountain, who came to her after she was captured, as was found by the confession of Catherine de La Rochelle, made before the Official of Paris; which Catherine said that Joan herself would escape from prison by the help of the Devil, unless she was well guarded.

To this article, the said Joan responded that she adheres to what she said elsewhere concerning this. And as to the Counselors of the Fountain, she does not know what it is; but she certainly believes that she once heard Saints Catherine and Margaret there; and as to the conclusion of the article, she denies it. And by her oath she affirms that she would not wish the Devil to have drawn her out of prison.

Manchon’s French minute:

• She replied: I hold to what I have said about this. As to the Counselors of the Fountain, she did not know what that meant, but she firmly believed that she had once heard Saints Catherine and Margaret there. She denied the conclusion of the article and affirmed on oath that she would not wish the Devil to have drawn her out of prison. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

[Saturday, March 3], asked if she knew Catherine de La Rochelle, or if she saw her: she responded that yes, at Jargeau and at Montfaucon in Berry. — Asked if that Catherine showed Joan a lady, clothed in white, who, as she said, sometimes appeared to that Catherine: she responded that no. — Asked, on the same Saturday, March 3, what the said Catherine told Joan: she responded that the said Catherine told Joan that a lady in white, clothed in cloth of gold, came to that Catherine, who told that Catherine to go through the good towns, and that her King would give that Catherine heralds and trumpets, to cause it to be proclaimed that whoever had gold, silver, or hidden treasure, should bring it quickly; and that those who did not do so and who had hidden things, that the same Catherine would know them well, and would know well how to find the said treasures; and that this would be for paying Joan’s men-at-arms. To which the said Joan responded to that Catherine that Catherine herself should return to her husband, do her housework, and nurse her children. And, to know the certainty about the said Catherine, she spoke of her to Saint Catherine or Saint Margaret; who told Joan that, concerning the matter of the said Catherine, it was nothing but foolishness, and was all null, in French because it was nothing but foolishness and entirely baseless. And concerning the matter of the said Catherine, Joan wrote to her King that he should tell her what he ought to do concerning that Catherine; and, when Joan herself came into the presence of her King, she told him that it was foolishness and all null concerning the matter of the said Catherine. Nevertheless, Brother Richard wanted the said Catherine to be put to work; and the said Brother Richard and Catherine were very ill-content with the said Joan. — Asked if she spoke to Catherine de La Rochelle about the matter of going to La Charité: she responded that the said Catherine did not advise Joan to go, and that the weather was too cold, and that Joan herself should not go. Item, on the same March 3, Joan herself confessed to having told the said Catherine, who wanted to go towards the lord Duke of Burgundy, to make peace, that peace would not be found in this, unless it was by the thrust of a lance. Item, the same Joan confessed to having asked the said Catherine if that lady came every night; and therefore she would sleep with her, as she did; and she watched until midnight, nor did she see anything, and afterwards she fell asleep; and, when morning came, she asked the said Catherine if that lady had come; and the said Catherine responded that that lady had come, and then Joan herself was sleeping, nor could she awaken her. And at that time, Joan herself asked the said Catherine if that lady would come the next day; the said Catherine responding that yes. For which reason Joan herself slept during the day, so that she could watch at night; and the following night, Joan herself spent the whole night with the said Catherine, and watched all night; but nevertheless she saw nothing, although she often asked the said Catherine if she would come; and the said Catherine responded: Very soon.

LVII. ITEM, the said Joan, on the feast of the Nativity of the Blessed Mary, caused all the armed men of the army of the said Charles to be gathered, to go to invade the city of Paris, and led them before the same city, promising them that they would enter it that day, and that she knew this by revelation; and she caused all dispositions to be made that she could, for invading the aforesaid city. And nevertheless she did not dare to deny this in judgment, before you. And also in other places, such as at La Charité-sur-Loire, at Pont-l’Évêque, and also at Compiègne, when she invaded the army of the lord Duke of Burgundy, she promised and foretold many things to come, saying that she knew this by revelation, of which nevertheless nothing happened; but rather the opposite occurred. And she denied before you having made promises or predictions, because they did not happen as she had said; although many trustworthy persons report the aforesaid to have been said and published by her. Then also, in the Parisian assault, she said that a thousand thousands of angels had assisted her, who were ready to carry her to paradise, if she had died; and nevertheless it is reported that she responded to a question put to her, why, contrary to promises, it had happened that Paris had not only not been entered, but many of her army and she herself had been severely wounded, and some killed, that Jesus had failed her concerning the promise.

To this article, on Wednesday, March 28, she responded that, concerning the beginning of the article, she answered elsewhere; and If I am further advised concerning this, I will gladly answer more concerning this. And as to the end of the article, that Jesus had failed her, she denies it.

Manchon’s French minute:

• Concerning the beginning of the article, she replied: I have answered this before; and if I receive further advice about it, I will gladly answer further. As to the end of the article, she denied that Jesus had failed her. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

On Saturday, March 3, asked what she did on the moats of La Charité: she responded that she caused an assault to be made there, in French assault, and that she did not throw or cause to be thrown water into the same moats, by way of aspersion. — Asked why she did not enter the said town, since she had God’s command: she responded: Who told you that I had a command to enter there? — Asked if she had counsel with her voice concerning this: she responded that she wanted to come to France; but the men-at-arms told her that it was better to go first before the town of La Charité. — Asked, on Tuesday, March 13, if, when she went before Paris, she had by revelation of her voices to go there: she responded that no; but this was at the request of noble men who wanted to make a skirmish or a valiant deed of arms; and she certainly had the intention of going further and crossing the moats. — Asked if, concerning going before La Charité, she had a revelation: she responded that no; but by the request of the men-at-arms, as she said elsewhere. — Item, on the same Tuesday, asked if, concerning going to Pont-l’Évêque, she had a revelation: she responded that, after she had a revelation at Melun that she would be captured, she largely referred, concerning the matter of war, to the will of the captains; and nevertheless she did not tell them that she had by revelation that she would be captured. — Asked if this was well done, on the day of the Nativity of Our Lady, which was a feast, to go to assault Paris: she responded: It is well done to observe the feasts of Our Lady, and, as it seems to her in her conscience, from one blow to another.

LVIII. ITEM, the said Joan caused her banner to be painted, and on it to be depicted two angels assisting God holding the world in his hand, with these names Jesus Maria, and other pictures; and she said she did these things by God’s command, who revealed these things to her, through Angels and Saints. Which banner she placed in the church of Reims, near the altar, while the aforesaid Charles was being consecrated, wishing that banner to be honored singularly by others, through her pride and vain glory. She also caused her arms to be painted, in which she placed two golden lilies on an azure field, and in the middle of the lilies, a silver sword with a gilded hilt and cross, having its point raised upwards, at the summit of which is a golden crown. Which things seem to pertain to pomp and vanity, and not to religion or piety; and to attribute such vanities to God and Angels is against the reverence of God and the Saints.

To this article, on Wednesday, March 28, she said: I have answered concerning this. And concerning the contradiction put by the promoter: I refer myself or attend to our Lord.

Manchon’s French minute:

• She replied: I have answered this. As to the promoter’s contradiction, she replied: I refer myself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

On Tuesday, February 27, asked, when she went before the town of Orléans, whether she had a banner, or estandart in French, and of what color: she responded that yes, a field sown with lilies, in which was figured the world and two angels at the sides, of white color, of white cloth or boucassin; and on it were written these names Jesus Maria, as it seems to her; and it was fringed with silk. — Asked if these names, Jesus Maria, were written above, at the side, or below: she responded that at the side, as it seems to her. — Asked which she preferred, the sword or the standard or banner: she responded that she preferred the standard to the sword, forty times. — Asked who caused to be made for her what was depicted there: she responded: I have told you enough that I did nothing except by God’s command. Item, she said that she herself carried that standard when she entered among the adversaries, to avoid killing anyone; and she said that she had never killed a man.

Item, on Saturday, March 3, Joan herself said that her banner or standard was in the church of Reims; and it seems to her that it was quite near the altar; which she herself held for a short time, nor does she know that Brother Richard held it.

Item, on Saturday, March 10, asked if on that standard or banner, the world is depicted and two angels, etc.: she responded that yes; nor did she ever have but one. — Asked what was the sign or signification of taking God holding the world, and those two angels: she responded that Saints Catherine and Margaret told her that she should take the standard, and carry it boldly; and that on it she should cause to be placed in a picture the King of Heaven; and she told this to her King, but very unwillingly, in French très enfuis; and, of the signification, she knows nothing else. — Asked if she had a shield and arms: she responded that she never had; but her King gave to her brothers, namely: an azure shield with two golden lilies, and a sword in the middle; which arms she described to a painter, in this city of Rouen, because he had asked what arms she had. Item, she said that this was given to her brothers by her King, for their pleasure, without Joan’s request, and without revelation.

On Saturday, March 17, asked who moved her to cause angels to be depicted on her banner, with arms, feet, legs, and garments: she responded: You have been answered concerning this. — Asked if she caused the same angels to be depicted such as they came to her: she responded that she caused them to be depicted in the manner in which they are painted in churches. — Asked if she ever saw them in the manner in which they were painted: she responded: I will not tell you anything else about this. — Asked why she did not cause to be depicted the clarity that came to her with the angel and the voices: she responded that this had not been commanded to her. — Item, on the same Saturday, March 17, asked if those two angels who were depicted on that standard represented Saints Michael and Gabriel: she responded that they were not there, except only for the honor of our Lord, who was depicted on that standard; and she said that she did not cause that representation of two angels to be made, except only for the honor of our Lord, who was depicted on that standard. And she said that she did not cause that representation of two angels to be made, except only in honor of our Lord who was figured on that standard, holding the world. — Asked if those two angels who were figured on the standard were two angels who guarded the world, and why there were not more, seeing that it was commanded to her by God that she should take that standard: she responded that the whole standard was commanded by God, by the voices of Saints Catherine and Margaret who told her: Take the standard on behalf of the King of Heaven. And because the Saints told her: Take the standard on behalf of the King of Heaven, she caused that figure of God and two angels to be made on it. And of the color and everything, she caused it to be made by their command. — Asked if she then asked the same Saints if, by virtue of that banner, she would prevail in all wars in which she entered, and that she would have victory in them: she responded that the said Saints told her that she should take it boldly, and that God would help her. — Asked who helped more, she with her banner, or the banner to her: she responded that the victory of the banner or of the woman, all was to be attributed to God. — Asked if the hope of having victory was founded in her banner or in herself: she responded, the hope of the said victory was founded in God, and nowhere else. — Asked if, if another than herself had carried the said banner, he would have had as good fortune as she had in carrying it: she responded: I know nothing about this, and I refer myself to God concerning it. — Asked if someone from her side had delivered to the same woman a banner pertaining to her side, and she had carried it; if in that banner she would have had as much hope as she had in her own banner which was disposed for her by God; and especially, if her King’s banner had been delivered to her: she responded: I would more gladly carry that banner which was ordained for me by God; nevertheless, in all things, I awaited myself to God. — Asked, on Saturday, March 17, if she caused her banner to be carried around her King’s head, waving it: she responded that she does not know having done this. — Asked why that banner was carried more in the church of Reims, at her King’s consecration, than the banners of other captains: she responded: That banner had been in hardship, and therefore it was reasonable that it should be in honor.

LIX. ITEM, at Saint-Denis in France, the said Joan offered and caused to be placed in the church, in a high place, her arms in which she had been wounded, in the assault made against the city of Paris, so that they might be honored by the people as relics. And in the same town she caused wax candles to be lit, from which she poured melted wax over the heads of small children, predicting their future fortunes, and making many divinations concerning them by such sorcery.

To this article, on Wednesday, March 28, she responded: I, as to the arms, answered elsewhere; and, as to the candles lit and distilled, she denies it.

Manchon’s French minute:

• As to the armour, she replied: I have answered this. As to the lighted candles and the dripping wax, she denied it. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

On Saturday, March 17, asked what arms she offered in the church of Saint-Denis: she responded that a complete white harness, such as belongs to a man-at-arms, with a sword; and she gained that sword before Paris. — Asked for what purpose she offered the same arms: she responded that she did this out of devotion, as is customary for men-at-arms when they are wounded; and because she had been wounded before Paris, she offered the said arms to Saint-Denis, because it is the acclamation, in French le cri, of France. — Asked if she did this so that the said arms might be adored: she responded that no.

LX. ITEM, the said Joan, despising the commands and sanctions of the Church, often refused to swear in judgment to speak the truth; thereby rendering herself suspect that she did or said something, in the matter of faith and revelations, which she dares not reveal to ecclesiastical judges, fearing her own condign punishment, as she seems to have sufficiently confessed, when, for this purpose, she alleged in judgment that proverb, that for speaking the truth, men are sometimes hanged; and she often says: You will not know everything, and I would rather have my head cut off than tell you everything.

To this article, on Wednesday, March 28, she responded that she did not take delay, except to respond more securely to what was asked of her; and as to the conclusion, she said that she doubted responding, and therefore took delay, to know if she ought to say what was asked of her. Item, she said that, as to the counsel of her King, because it does not touch the proceedings, she did not want to reveal it. And concerning the sign given to her King, she said it, because the ecclesiastical people condemned her to say it.

Manchon’s French minute:

• She replied that she had taken a delay only so that she might answer more securely what was asked of her. As to the conclusion, she said that she had hesitated to answer and had taken a delay to learn whether she ought to speak. She said that she had not wished to reveal her King’s counsel because it did not concern the proceedings. She had spoken of the sign given to the King because the churchmen had compelled her to tell it. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

On Thursday, February 22, asked if, that time when the voice showed her her King, if there was light there: she responded: Pass on. — Item, asked if she saw any angel above her said King: she responded: Forgive me, and Pass on. — Item, she said that, before her King put her to work, he had many apparitions and beautiful revelations; and asked what kind: she responded: I will not tell you them; you have not yet been answered concerning this; but send to the King, and he will tell you them.

Item, on Saturday after Quinquagesima Sunday, February 24, we, the aforesaid Bishop, explained to Joan herself that she should swear purely, simply, and absolutely, and without condition; and she was requested and admonished three times concerning this.

She said: Give me permission to speak; and she further said: By my faith, you will well be able to ask me things that I will not tell you. Item, she said: Perhaps you will be able to ask me about many things, concerning which I will not tell you the truth: concerning what touches revelations, because you might perhaps compel me to say something about which I swore not to say it; and thus I would be perjured, which you ought not to wish. Item: I tell you; consider well what you say, that you are my judge. You take a great burden, and you burden me too much. Item, she said that it seems to her that it is enough to have sworn twice. — Asked if she wants to swear simply and absolutely: she responds: You can well be content with that; I have sworn enough twice; and she also said that all the clergy of Rouen or Paris would not know how to condemn her, unless that clergy had right. And she further said that she would not say everything in eight days. Item, she said that, concerning her arrival, she will gladly tell the truth; but she will not say everything. Item, it was told to her that she should take counsel with those present, if she ought to swear or not: she responds that, concerning her arrival, she will gladly tell the truth, and not otherwise; and that it is not necessary to speak further with her about it. — Item, afterwards admonished, saying that she would render herself suspect: she responds as before. — Furthermore, we, the Bishop of Beauvais, requested her to swear precisely: she responded: I will gladly say what I know; but not everything. — Item, afterwards requested to swear and admonished, and under penalty of being convicted of those things that were imputed to her: she responds: I have sworn enough, saying: Passez oultre (Pass on). — Item, still requested and admonished to swear and to speak the truth about those things that touch the proceedings, and that she puts herself in great peril: she responds: I am ready to swear to say what I know, touching the proceedings; and not everything I know; and so she swore.

Asked, on February 24, if her voice forbade her to say everything: she said: I do not answer you about that; and: There are some revelations that concern the King, which I will not tell you. — Asked if the voice forbade her to say the revelations: she responded: I am not consulted about this; and she asked for a term of fifteen days to respond, and afterwards she would respond. Item, she said that she asks for delay to respond about this. Item, she said: If the voice forbade me, what do you want to say about it? — Again asked if it was forbidden to her by the voice: she responded: Believe that men did not forbid me that. Item, she said that she will not respond about this for this day; and she does not know if she ought to say or not, all that is revealed to her. — Asked if she believes that God is displeased by this, that the truth be told: she responded to us, the Bishop, that the voices told her to say some things to the King, and not to us. — Asked if her counsel revealed to her if she would escape from prison: she responded: Must I tell you that? — Asked if, this night, the voice gave her counsel about those things about which she was to respond: she responded that, if the said voice revealed it to her, she did not well understand it. — Asked if, in these two days in which she last heard the said voices, if light came with them: she responded that, in the name of the voice, clarity came. — Asked if with the voice she sees anything: she responds: I do not tell you everything, and I do not have permission for this, and that her oath does not touch those things. Item, she said that the said voice is beautiful, good, and worthy; and that she is not bound to respond about those things that are asked of her. — Asked if the voice that comes to her has sight, namely eyes (and this was asked of her, because Joan herself asked to have in writing the points to which she did not respond); to which she responds: You will not have that yet, in her original French, You do not have that yet. Item, she said that the saying of small children is that sometimes people are hanged for speaking the truth.

(1) In the manuscript margin: A proud answer.

Item, on Tuesday after Reminiscere, February 27, requested by us, the aforesaid Bishop, to make and take an oath concerning those things that touched the proceedings: she responded that concerning those things that touched the proceedings, she would gladly swear, and not concerning all that she knew. — Again we requested her to respond truthfully concerning all that was asked of her. She responds as before, saying: You ought to be content; I have sworn enough. Item, she said that concerning those things about which she had permission from God to reveal them, she would gladly tell the truth; but concerning those things that touch revelations concerning her King, she will not say them, without the permission of her voice. — On the said day, asked whether Saints Catherine and Margaret are clothed in the same cloth: she responds: I will not tell you anything else now, and that she does not have permission to reveal this; and: If you do not believe me, go to Poitiers. Item, she said that there are some revelations that go to her King, and not to those who question her. — Asked if the said Saints who appear to her are of the same age: she responds that she does not have permission to say this. — Asked if they speak together, or one after another: she responds that she does not have permission to say this; and nevertheless she daily has the counsel of both of them. — Asked which of them appeared to her first: she responds: I did not recognize them so quickly; and sometimes she knew this well, but she has forgotten; and, if she has counsel to say it, she will gladly say it; and this is in the register, at Poitiers. — Asked in what figure Saint Michael was who appeared to her: she responds: You have not yet been answered concerning this; and I do not yet have permission to say it. — Asked what Saint Michael first told her: she responds: You will not have this answer tonight. Item, she said that the voices told her to respond boldly. Item, she said that she still does not have permission to reveal what Saint Michael told her; and she would well wish that the questioner had a copy of the book that is at Poitiers, provided God was content with this. — Asked if Saint Michael and the other Saints told her not to reveal without their permission: she responds: I do not answer you yet about that; and: About that concerning which I will have permission, I will gladly respond; and that, if they forbade her, she did not understand it. — Asked what sign she gives, by which it may be known that these things are from God, and that these are Saints Catherine and Margaret: she responds: I have told you enough that they are Saints Catherine and Margaret; and: Believe me, if you wish. — Asked what revelations her King had: she responds: You will not have this from me, for this year. — Asked what promises the said Saints made to her: she responds: This is not at all part of these proceedings. — Asked if they promised her anything else than to lead her to paradise: she responds that there are some promises, but she will not say them; and she said that this does not touch the proceedings. Item, she said that, within three months, she will say another promise. — Asked if the said Saints told her that, within three months, she would be liberated from prison: she responds: That is not part of these proceedings; and nevertheless she does not know when she will be liberated. Item, she said that those who would want to take her from this world, can well go before. — Item, asked whether her counsel told her that she would be liberated from prison: she responds: Speak with me within three months, and I will answer you about it; and she further said that it should be asked of those present by their oath, if this touched the proceedings. And afterwards, having had the deliberation of those present, who all deliberated that this touched the proceedings, she said: I always told you well that you would not know everything; and to this she said: It will be necessary for me to be released once; and I want to have permission to speak; and concerning these things she asked for delay. — Asked if the Saints forbade her to speak the truth: she responds: Do you want me to say what goes to the King of France? Item, she said that there are many things there that do not touch the proceedings.

Item, asked, on Thursday, March 1, what sign she gave to her King, that she came from God: she responds: I have always answered you that you would not extract that from my mouth now. Go ask him. — Asked if she swore not to reveal what was asked of her, touching the proceedings: she responded: I told you elsewhere that what goes to our King, I will not tell you. — Asked whether she knows the aforesaid sign: she responds: You will not know this from me. Item, it was told to her that this touched the proceedings: she responds: Concerning what I promised to keep secret, I will not tell you. And she further said: I promised in such a place that I cannot tell you without perjury. — Asked to whom she promised this: she responded that to Saints Catherine and Margaret; and this was shown to her King. Item, she said that she promised it to them, without their asking her; and Joan herself did this of her own accord; and she said that too many people would have asked her for that sign, if she had not promised this to those Saints. — Asked if, in the company, when she showed the sign to her King, there was anyone else than himself: she responded: I think that there was no one else than himself, although many people were quite near. — Asked if she saw a crown on her King’s head when she showed him the sign: she responds: I cannot tell you this without perjury.

Item, asked, on Saturday, March 3, if she believes that in that form and in that manner God created them from the beginning, as she saw them: she responds: You will not have anything else for the present, besides what I answered. — Asked if she saw or knew by revelation that she would escape: she responds: That does not touch these proceedings. Do you want me to speak against myself? — Asked if, concerning this, her voices told her anything: she responds: This does not touch these proceedings; I refer myself to the Lord God; and If it all pertained to you, I would have told you everything. And she further said: By my faith, I do not know the hour or the day. — Asked whether, when God revealed to her that she would change her habit, this was by the voice of Saint Michael, Saint Catherine, or Saint Margaret: she responds: You will not have anything else now.

Asked, on Monday, March 12, whether she had letters from Saint Michael or from her voices: she responded: I have not had permission to tell you, and within eight days, I will gladly answer what I know.

LXI. ITEM, the said Joan, admonished to submit all her sayings and doings to the determination of the Church Militant, and the distinction between the Church Militant and Triumphant being explained to her, said she submitted to the Church Triumphant, refusing to submit to the Church Militant, declaring that she held an ill opinion in that article, Unam sanctam, etc., and erred concerning it; saying that she was immediately subject to God, referring herself to him and the Saints concerning her deeds, and not to the judgment of the Church.

To this article, she responded that she would wish to show honor and reverence to the Church Militant, to the best of her ability. And concerning referring herself concerning her deeds to the aforesaid Church Militant, she said: It is necessary that I refer myself to the Lord God, who made me do this.

Asked if she refers herself to the Church Militant concerning what she did: she responded: Send me a cleric, next Saturday; and I will answer you about it.

Manchon’s French minute:

• She replied that she wished to show the Church Militant all the honour and reverence in her power. As to submitting her deeds to the Church Militant, she said: I must refer myself to Our Lord, who caused me to do them. Asked whether she would submit to the Church Militant concerning what she had done, she replied: Send me the clerk next Saturday, and I will answer you. (1)

(1) D’Urfé Manuscript, fol. 29, v°.

Item, on Thursday, March 15, it was declared to her what the Church Triumphant was and what the Church Militant was; and asked that for the present, she submit herself to the determination of the Church, concerning what she did and said, whether it be good or evil: she responded: I will not answer you anything else for the present. And after the admonitions made to her and requests, that, if she did anything that is against our faith, she ought to refer herself to the determination of the Church: she responded that her answers should be seen and examined by the clerics, and afterwards that it should be told to her if there is anything against the Christian faith, and she will well know by her counsel to say what will be about it, and afterwards she will say what she finds by her counsel; and nevertheless, if there is anything evil against the Christian faith which God commanded, she would not wish to sustain it, and would be very angry at coming or going against it. — Item, the same, asked if concerning what she said and did, she wishes to submit and refer herself to the determination of the Church: she responded: All my works and my deeds are in the hand of God; and concerning these I refer myself to him. And I certify you that I would not wish to do or say anything against the Christian faith; and if I had done or said, or what was above me, that the clerics would know how to say that it was against the Christian faith, which our Lord established, I would not wish to sustain it, but I would cast it out. — And again asked if concerning this she would submit herself to the determination of the Church: she responded: I will not answer you anything else now; but, on Saturday, send me a cleric, if you do not wish to come, and concerning this I will answer him, with God’s help; and it will be put in writing.

Item, on Saturday, March 17, asked whether it seems to her that she is bound to answer the truth plainly to our lord the Pope, God’s vicar, and concerning all that was asked of her, touching faith and the matter of her conscience: she responded that she requests to be led before him, and afterwards she will answer, before him, all that she ought to answer.

Item, on Saturday, March 31, asked whether she wishes to refer herself to the judgment of the Church, which is on earth, concerning all that she said and did, whether good or evil, especially concerning the cases, crimes, and offenses that were imputed to her, and concerning all that touches proceedings against her: she responded that, concerning what is asked of her, she will refer herself to the Church Militant, provided that the same Church does not command her anything impossible to be done; and she calls that impossible which she considers impossible, namely that she should revoke the deeds she said and did, declared in the proceedings, concerning the visions and revelations which she said she made on behalf of God; and she will not revoke them for any reason; and concerning this, what our Lord made her do and commanded and will command, she will not cease to do it, for any living man; and it would be impossible for her to revoke those things; and in case the Church wished her to do otherwise, contrary to the command which she says was made to her by God, she would not do it, for any reason. — Asked, if the Church Militant says that her revelations are illusions or diabolical things, or superstitions or evil things, whether she will refer herself to the Church concerning this: she responded that she refers herself to God, whose command she will always obey; and that she knows well that what is contained in proceedings against her comes by God’s command; and that what she affirmed, in the said proceedings, to have done by God’s command, it would be impossible for her to do the contrary; and in case the Church Militant commanded her to do the contrary, she would not refer herself to any man of the world, but only to God, but would always obey his good command.

(1) See below, p. 323.

— Asked whether she believes that she is subject to the Church which is on earth, namely our lord the Pope, the Cardinals, Archbishops, Bishops, and other prelates of the Church: she responded that yes, our Lord being served first, in French nostre Seigneur premier servy.

— Asked if she has a command from her voices not to submit herself to the Church Militant, which is on earth, nor to its judgment: she responded that she does not answer anything that she takes into her head; but what she answered is by the command of those voices; and they do not command but that she obey the Church, God being served first.

Item, on Wednesday, April 18, it was told to Joan herself, because of the infirmity which she said she had, that the more she feared for her life, the more she ought to amend her life; and she would not have the rights of the Church, as a Catholic, unless she submitted herself to the Church. And she responded: If my body dies in prison, I expect that you will cause it to be placed in holy ground; and if you do not cause it to be placed, I await myself to the Lord God. — Item, on the same day, asked, since she requests that the Church give her the sacrament of the Eucharist, whether she would submit herself to the Church; and it was promised to give her that sacrament: she responded that concerning that submission, she will not answer otherwise than she has done; and that she loves God and serves him, and is a good Christian; and she would wish to help and sustain the Church with all her power.

(1) See below the record of the session of April 18.

LXII. ITEM, the said Joan strives to scandalize the people, to induce them to firmly believe all that is said and to be said by her, assuming to herself the authority of God and angels, and elevating herself above all ecclesiastical power, so as to lead men into error; as false prophets were accustomed to do, introducing sects of error and perdition, and separating themselves from the unity of the body of the Church. Which is pernicious in the Christian religion, and, unless provided for by the prelates of the Church, could subvert all ecclesiastical authority, and men and women will rise up everywhere, feigning to have revelations from God and angels, sowing lies and errors, as has already been experienced by many, since this woman arose and began to scandalize the Christian people and to propagate her fictions.

To this article, on Wednesday, March 28, she responded that, on the next Saturday, she will respond concerning this.

Manchon’s French minute:

• She replied that she would answer this on Saturday. (2)

LXIII. ITEM, that the said Joan in judgment does not fear to lie, with violation of her own oath, asserting many things contradictory and repugnant to each other concerning her revelations; uttering curses against lords and notable persons and a whole nation; shamelessly speaking many trifling and derisive things, which do not befit a holy woman, which show her to be ruled and governed in her actions by evil spirits, and not by the counsel of God and angels, as she boasts; Christ saying of false prophets: By their fruits you will know them.

To this article, on the said day, she responded that she refers to what she said concerning this; and, concerning the conclusion of the article, she refers to the Lord God.

Manchon’s French minute:

• She replied: I refer to what I have said about this. As to the charge and conclusion of the article, she referred herself to Our Lord. (3)

(1) From the word truffa, which in late Latin meant mockery.

(2) D’Urfé Manuscript, fol. 29, v°.

(3) Ibid.

On Tuesday, February 27, she said that she had her sword at Lagny, and from Lagny she carried a Burgundian’s sword to Compiègne, because it was a good war sword, and good for giving good blows, in French de bonnes buffes ou de bons torchons; and she said that, where she left that sword, this is not part of the proceedings, and now she will not respond about it.

Item, on Thursday, March 1, she said that she would have died, if it had not been for the revelation that comforts her daily. — Asked if Saint Michael has hair: she responded: Why would he have it cut? And she did not see Saint Michael himself after she departed from the Castle of Crotoy; and she does not see him often.

LXIV. ITEM, that Joan herself boasts of knowing that she has obtained remission of that sin which she perpetrated with a desperate mind, at the instigation of an evil spirit, when she threw herself from the high tower of the castle of Beaurevoir; although Scripture says that no one knows whether he is worthy of love or hatred, and consequently, neither whether he is purged from sin or justified.

To this article, on the said Wednesday, March 28, she responded: I have answered you enough about this, to which I refer myself. And concerning the conclusion, she refers to the Lord.

Manchon’s French minute:

• She replied: I have answered you about this, and I refer to that answer. As to the charge and conclusion, she referred herself to Our Lord. (1)

(1) D’Urfé Manuscript, fol. 30, v°.

LXV. ITEM, and that the said Joan often says that she asks God to send her an express revelation concerning her actions, through angels and Saints Catherine and Margaret, for example, if she ought to respond truthfully in judgment concerning some things, and in her other particular deeds. Which is to tempt God and to ask of him what ought not to be asked, and without necessity, and without investigation or inquiry possible to humanity, having been made. And especially, in the aforementioned jump from the tower, she manifestly seems to have tempted God.

To this article, on the said Wednesday, she responded that she answered elsewhere concerning this, and that she does not wish to reveal what was revealed to her, without God’s permission; and that she does not ask God for what is in the article, without necessity; and she would wish that he would send more, so that it would better appear that she had come from God, namely, that he had sent her.

Manchon’s French minute:

• She replied that she had answered this; that she did not wish to reveal what had been revealed to her without Our Lord’s permission; and that she did not ask without necessity. She wished that He would send still more, so that it might be more clearly perceived that she had come from God—that is, that He had sent her. (1)

(1) D’Urfé Manuscript, fol. 30, r°.

LXVI. ITEM, that some of the aforesaid things deviate from divine, evangelical, canon, and civil laws, contrary to them and to statutes approved in general Councils; some are sorcerous, some divinations, some superstitions; and some formally, some causatively and otherwise, savor of heresy; they introduce many errors in faith, and foster heretical depravity; some are seditious, some disturbing of peace and hindering; some incite to the shedding of human blood; some also are curses and blasphemies against God, and the Saints, male and female; which also offend the pious ears of men. In and concerning the aforesaid, the said accused, with rash audacity, at the instigation of the Devil, offended God and his holy Church; she exceeded and transgressed against it, was scandalous, and notoriously defamed concerning these things, and therefore the said accused is to be corrected and amended by you.

To this article, the said Joan responded that she is a good Christian; and, concerning all the charges placed in the article, she refers to the Lord.

Manchon’s French minute:

• She said that she was a good Christian and referred all the charges set out in the article to Our Lord. (1)

LXVII. ITEM, that all and singular the aforesaid things the said accused committed, perpetrated, said, uttered, recited, dogmatized, promulgated, and accomplished in deed, both in the said jurisdiction and elsewhere, in many and diverse places of this kingdom, not only once, but many times, at diverse times, days, and hours; she relapsed into them, and gave and contributed counsel, aid, and favor to those perpetrating them.

The said Joan denies this article.

Manchon’s French minute:

• She denies the article. (2)

LXVIII. ITEM, from the fact that by clamorous insinuation, striking your ears, not only once but many times, by public fame and information made, concerning and upon the aforesaid, you found the said accused vehemently suspect and defamed; you decreed that an inquiry concerning these things should be made against her, to be proceeded with by you or one of you, and that she should be cited to respond concerning these things, as was done.

The said Joan said that this article concerns the judges.

Manchon’s French minute:

• It concerns the judges. (3)

(1) D’Urfé Manuscript, fol. 30, r°.

(2) Ibid.

(3) Ibid.

LXIX. ITEM, that the said accused was and is vehemently suspect, scandalized, and very much, among good and grave persons, notoriously defamed concerning and upon the aforesaid. Concerning and upon which, nevertheless, she has not yet been corrected, or in any way amended; but she has deferred, defers, refused, and refuses to correct and amend herself concerning these things; and she continued and persevered, and continues and perseveres, in those errors; although, both on your part and on the part of several notable clerics and other honest persons, she was concerning these things both charitably and otherwise, duly and sufficiently admonished, summoned, and requested.

To this article, she said that she did not commit the offenses proposed by the promoter against her; and concerning the rest, she refers to the Lord; and that in those offenses proposed against her, she does not believe she did anything against the Christian faith.

Asked, if she had done anything against the Christian faith, whether she would submit herself to the Church and to those to whom the correction of this pertains: she responded that on Saturday, after dinner, she would respond.

Manchon’s French minute:

• She said that she had not committed the offences alleged against her by the promoter; concerning the rest, she referred herself to Our Lord, and she did not believe that in those alleged offences she had done anything against the Christian faith. Asked whether, if she had done anything against the Christian faith, she would submit herself to the Church and to those responsible for correcting it, she replied that she would answer on Saturday after dinner. (1)

(1) D’Urfé Manuscript, fol. 30, r°.

LXX. ITEM, that all and singular the aforesaid things are true, notorious, manifest, and concerning these things public voice and fame labored and still labor; and the said accused recognized and confessed them many times and sufficiently to be true, before honest and trustworthy persons, and both in judgment and out of it.

Joan denies this article, except for what was confessed, etc.

Manchon’s French minute:

• She denies it, except for what she has confessed. (1)

(1) D’Urfé Manuscript, fol. 30, r°.

FROM WHICH and other things to be supplied and corrected by you, and to be reformed for the better, concerning and upon which the said actor asks and supplicates that the said accused be questioned by you: the same actor concludes against the said accused, faith being given to these things in whole or in part, as shall suffice for the intent to be sentenced, uttered, and pronounced by you, for all and singular his aforesaid ends; and further to be said and decreed, as shall be of law and reason; humbly imploring your office concerning these things, as is fitting.

The Last Day of March In Prison #

Likewise, on the Saturday immediately following, the last day of the month of March, on Easter Eve, in the year of our Lord 1430; we, the aforesaid judges, presiding in the place of the prison of the said Joan, in the castle of Rouen; there being present the lords and masters: Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gérard Feuillet, doctors;—Guillaume Haiton and Thomas de Courcelles, bachelors in sacred theology;—there being present at this, Lord Guillaume Muton and Jean Gris.

The aforesaid Joan was questioned upon some matters for which she had taken a delay to answer, until this day, when she should answer to the aforementioned articles, as is set forth above.

And first she was asked whether she would refer herself to the judgment of the Church which is on earth, concerning all that she has said and done, whether it be good or bad, and especially concerning the cases, crimes, and offenses which are laid to her charge, and concerning all that touches her trial: she answered that, concerning what is asked of her, she refers herself to the Church militant, provided that it does not command her to do anything impossible. And she calls that which she considers impossible, namely, that she should revoke the deeds she has done and said, declared in the said trial, concerning the visions and revelations which she said she had from God; and she will not revoke them for anyone. And, concerning that which God has made her do, and has commanded and shall command, she will not fail to do it for any living man. And it would be impossible for her to revoke them. And in case the Church should wish to make her do otherwise, contrary to the commandment which she said was given to her by God, she would not do it for anyone.

Asked whether, if the Church militant should tell her that her revelations are illusions or diabolical things, she would refer herself to the Church: she answered that she will always refer herself in this to God, whose commandment she will always do; and that she well knows that what is contained in her trial came by the commandment of God; and that which she affirms in the said trial, that she did by the commandment of God, it would be impossible for her to do the contrary; and in case the Church should command her to do the contrary, she would not refer herself in this to any man in the world, but only to God, so that she might always do the good commandment of God Himself.

Asked whether she believes she is subject to the Church of God which is on earth, namely to our lord the Pope, the cardinals, archbishops, bishops, and other prelates of the Church: she answered yes, God being served first.

Asked whether she has a commandment from her voices not to submit herself to the Church militant, which is on earth, nor to its judgment: she answered that she does not answer anything that she takes of her own head; but what she answers is by the commandment of her voices; and they do not command that she should not obey the Church, God being served first.

Asked whether, at the castle of Beaurevoir, or at Arras, or elsewhere, she had files: she answered: If they were found upon me, I have nothing else to answer you about this.

Manchon’s French minute:

• Saturday, the last day of March 1430. Asked whether she wished to submit to the judgment of the Church on earth everything she had said or done, good or bad, and especially the cases, crimes, and offences charged against her and everything touching her trial, she replied that she would submit to the Church Militant what was being asked of her, provided that it did not command her to do something impossible. By impossible she meant revoking the deeds she had said and done, as declared in the trial, concerning the visions and revelations which she said came from God. She would not revoke them for any reason; nor would she cease, for any living person, to do what Our Lord had caused and commanded her to do and would command her to do. It would be impossible for her to revoke those things. If the Church wished to make her act contrary to the command which she said God had given her, she would not do so for any reason.

• Asked whether she would submit to the Church if the Church Militant told her that her revelations were illusions, diabolical things, superstitions, or evil things, she replied that she would refer herself to Our Lord, whose command she would always obey. She knew well that what was contained in her trial had come by God’s command; and it would be impossible for her to act contrary to what she had affirmed in the trial that she did by God’s command. If the Church Militant commanded the contrary, she would refer herself to no one in the world except Our Lord and would always obey His good command.

• Asked whether she believed herself subject to the Church on earth—that is, to our holy father the Pope, the cardinals, archbishops, bishops, and other prelates of the Church—she replied that she did, Our Lord being served first.

• Asked whether her voices had commanded her not to submit to the Church Militant on earth or to its judgment, she replied that she answered nothing merely invented in her own head; what she answered came from their command, and they did not command her to disobey the Church, Our Lord being served first.

• Asked whether she had possessed files at Beaurevoir, Arras, or elsewhere, she replied: If any were found on me, I have nothing else to answer you about it. (1)

(1) D’Urfé Manuscript, fol. 30, r°.

Which things being thus completed, we departed from the same place, to proceed further to those things which remained to be done in the present cause of the faith.

April 2, 3, 4, 1431 The assertions upon which consultation is to be made are extracted #

Likewise, on the Monday immediately following, the second of the month of April, in the year of our Lord 1431, after Easter, and on the Tuesday and Wednesday then immediately following, we, the aforesaid judges, together with some lords and masters called together by us for this purpose, examined the articles described above, the interrogatories, and the answers of the same Joan. From all of these, we caused certain assertions and propositions to be extracted, under the form of twelve articles, containing many of the sayings of the same Joan summarily and compendiously. We resolved to transmit these assertions to doctors and experts, both in divine and human law, requesting their counsels and deliberations upon them, in favor of the faith.

April 5 The assertions are transmitted to the consultants #

And, on the Thursday following, which was the fifth of the said month of April, we transmitted our requisitionary letter, together with the assertions already mentioned, to those doctors and expert men whom we knew to be present in this city, under this form:

The tenor of the letters, together with the aforesaid assertions, transmitted to the doctors to obtain the opinion of each, follows.

We, Pierre, by divine mercy Bishop of Beauvais, and Jean Le Maistre, vicar of the Inquisitor, request and require you, [Name], etc., that, in favor of the faith, by next Tuesday, you give us in writing and under your seal your wholesome counsel upon the assertions noted below; namely, whether, all things being considered and weighed, and also compared with one another, they or any of them are contrary to the orthodox faith, or suspect in it, contrary to Holy Scripture, contrary to the determination of the Holy Roman Church, contrary to the determination of the doctors approved by the Church and the canonical sanctions, scandalous, rash, disturbing to the public peace, injurious, involved in crimes, contrary to good morals, or in any way offensive; or what, in the judgment of faith, ought to be said concerning the aforesaid. Written on Thursday, the fifth of April after Easter, in the year of our Lord 1431.

Likewise, the tenor of the aforesaid assertions follows.

I. And first, a certain woman says and affirms that, when she was of the age of thirteen years or thereabouts, she saw with her bodily eyes Saint Michael comforting her, and sometimes Saint Gabriel, appearing in bodily form. Sometimes also she saw a great multitude of angels; and from that time Saint Catherine and Saint Margaret showed themselves to the same woman to be seen bodily; whom also she sees daily, and hears their voices, and sometimes embraced and kissed them, touching them sensibly and bodily. She saw the heads of the said angels and Saints; but of the remaining parts of them or of their garments, she would say nothing. And that the aforesaid Saint Catherine and Saint Margaret sometimes spoke to her at a certain spring, near a great tree, commonly called the Fairies’ Tree; concerning which spring and tree, there is a common rumor that the Fairy Ladies frequent the place, and that many feverish persons go to the said spring and tree for the sake of recovering their health, although they are situated in a profane place. Whom she venerated there and elsewhere many times, and showed them reverence.

She says furthermore that the aforesaid Saint Catherine and Saint Margaret appear and show themselves to her, crowned with most beautiful and precious crowns; and from the aforesaid time and many times since, they told the same woman by the command of God, that she must go to a certain secular prince, promising that, by the help and labors of the same woman, the said prince, by force of arms, would recover a great temporal dominion and worldly honor, and would obtain victory over his adversaries; and that the same prince would receive the said woman, and would assign arms to her with an army of men-at-arms, for the execution of the premises. Furthermore, the said Saint Catherine and Saint Margaret commanded the same woman by the command of God, that she should take and wear the habit of a man, which she wore, and still wears, perseveringly obeying this commandment, in so much that the same woman said she would rather die than leave off this habit; saying this simply sometimes, and sometimes, unless it were by the command of God. She also preferred not to assist at the offices of the mass and to lack the holy communion of the Eucharist, at the time ordained by the Church for the faithful to receive this sacrament, rather than to resume female habit and leave off the male. Favoring the said woman also in this, that, without the knowledge and against the will of her parents, when she was of the age of seventeen years or thereabouts, she left her father’s house and associated with a multitude of men following arms, living with them day and night, never or rarely having another woman with her. And many other things the said Saints said and commanded the same woman; on account of which she says she was sent by the God of heaven and the victorious Church of the Saints already enjoying beatitude, to whom she submits all her good deeds. But to the Church militant she has deferred and refused to submit herself, her deeds, and her words, though many times requested and warned about this, saying that it is impossible for the same woman to do the contrary of those things which she affirmed in her trial that she did by the command of God, nor concerning these will she refer herself to the determination or judgment of any living person, but only to the judgment of God; and that the same Saints revealed to her that she will be saved in the glory of the Blessed, and will obtain the salvation of her soul, if she preserves her virginity, which she vowed to them the first time she saw and heard them. By reason of which revelation, she asserts herself to be as certain of her salvation as if she were presently and in fact in the kingdom of heaven.

(1) Read armatorum.

II. Likewise, the said woman says that the sign which the prince had to whom she was sent, by which he was determined to believe her concerning her revelations and to receive her for carrying on the wars, was that Saint Michael came to the same prince, associated with a multitude of angels, of whom some had crowns, and others had wings, with whom were Saint Catherine and Saint Margaret. Which angel and the woman walked together on the earth, along the way, the steps, and into the chamber, for a long journey, the other angels and the aforesaid Saints accompanying them; and to the same prince a certain angel delivered a most precious crown of the purest gold, and before the said prince the said angel bowed, showing him reverence. And at one time, she said that, when the prince had the sign, she thought that he was then alone, although many others were present quite near; and at another time, that, as she believes, an archbishop received that sign of the crown, and delivered it to the aforesaid prince, in the presence and sight of several temporal lords.

III. Likewise, the said woman knew and is certain that he who visits her is Saint Michael, by the good counsel, comfort, and good doctrine which the aforesaid Saint Michael gave and made to the same woman; and by this, that he named himself, saying that he was Michael. And in like manner she knows Saint Catherine and Saint Margaret distinctly from one another, by this, that they name themselves and greet her. On account of which, concerning Saint Michael appearing to her, she believes that he is Saint Michael, and the words and deeds of the said Michael to be true and good, as firmly as she believes that our Lord Jesus suffered and died for our redemption.

IV. Likewise, the said woman says and affirms that she is certain of certain future things purely contingent, that they will happen, just as she is certain of those things which she actually sees before her; and of some secret things she boasts that she has and has had knowledge, by revelations made to her in words, by the voices of Saint Catherine and Saint Margaret, namely, that she will be delivered from prison and that the French will perform the finest deed, in her company, that was ever done for all Christendom; and also that, without anyone showing her, by revelation, as she says, she knew some men whom she had never seen before; and that she revealed and made manifest a certain sword hidden in the earth.

V. Likewise, the said woman says and affirms that, by the command of God and His good pleasure, she took and wore, and continually wears and puts on, a habit for the use of a man. And further she says that, since she had it by the command of God to wear the habit of a man, she had to take a short tunic, a hood, a doublet, breeches, and hose with many points, with the hair of her head cut round above her ears; leaving nothing on her body that approves or shows the female sex, except what nature gave to the same woman for the distinction of the female sex. And that in the aforesaid habit, she many times received the Eucharist. Nor would she or will she resume female habit, though many times charitably requested and warned about this, saying that she would rather die than leave off the male habit, sometimes saying simply, and sometimes, unless it were by the command of God. And that, if she were in the habit of a man among those on whose side she formerly armed herself, and did as she did before her capture and detention, this would be one of the greatest goods that could happen to the whole kingdom of France; adding that, for nothing in the world, would she make an oath not to wear the habit of a man and not to arm herself. And in all the premises, she says she did well and does well, obeying God and His commandments.

VI. Likewise, the said woman confesses and asserts, that she caused many letters to be written in some of which these names Jesus Maria, with the sign of the cross, were placed; and sometimes she placed a cross, and then she did not wish that what she commanded in her letters should be done. In others, she caused to be written that she would cause those to be put to death who did not obey her letters or warnings, and that by the blows it will be perceived who has the better right from the God of heaven. And she frequently says that she did nothing, except by the revelation and command of God.

(1) Supply aliis.

VII. Likewise, the said woman says and confesses that, when she was of the age of seventeen years or thereabouts, she of her own accord and by revelation, as she says, went to a certain squire whom she had never seen before, leaving her father’s house against the will of her parents; who, as soon as they knew of her departure, were almost out of their minds. Which squire the said woman requested that he should lead her or cause her to be led to the prince, of whom mention was made before. And then the said squire, a captain, delivered to the said woman the habit of a man with a sword, at the request of the same woman; and for conducting her he deputed and ordained a knight, a squire, and four servants; who, when they had come to the aforesaid prince, the said woman told the same prince that she wished to carry on war against his adversaries, promising him that she would place him in great dominion, and would overcome his enemies, and that for this she was sent by the God of heaven; saying that in the premises she did well, by the command of God and by revelation.

VIII. Likewise, the said woman says and confesses that she, no one forcing or impelling her, threw herself down from a very high tower, choosing rather to die than to be delivered into the hands of her adversaries, and than to live after the destruction of the town of Compiègne. She says also that she could not avoid this fall; and yet Saint Catherine and Saint Margaret aforesaid forbade her to throw herself down; to offend whom she says is a great sin. But she well knows that this sin was forgiven her, after she confessed it. And of this she says she had a revelation.

IX. Likewise, the said woman says that the aforesaid Saint Catherine and Saint Margaret promised her that they would lead her to paradise, if she well preserved her virginity, which she vowed to them, both in body and in soul. And of this she says she is as certain as if she were already in the glory of the Blessed. Nor does she think she has committed the works of mortal sin; for, if she were in mortal sin, Saint Catherine and Saint Margaret aforesaid, as it seems to her, would not visit her, as they daily visit her.

X. Likewise, the said woman says and affirms that God loves certain persons, determined and named, still living, and loves them more than He does the same woman. And this she knows by the revelation of Saint Catherine and Saint Margaret, who speak to her frequently in French and not in English, since they are not of their party. And after she knew by revelation that the voices were for the prince of whom mention is made above, she did not love the Burgundians.

XI. Likewise, the said woman says and confesses that to the aforesaid voices and spirits, whom she calls Michael, Gabriel, Catherine, and Margaret, she many times showed reverence, by uncovering her head, bending her knees, kissing the earth on which they walked, and vowing her virginity to them, sometimes embracing and kissing the same Catherine and Margaret; and she touched them bodily and sensibly, and asked counsel and help from them, sometimes invoking them, although they frequently visit her without being invoked; and she acquiesces in and obeys their counsels and commandments, and acquiesced from the beginning, without asking counsel from anyone, namely, from father or mother, curate or prelate, or any other ecclesiastic whatsoever. And nevertheless she firmly believes that the voices and revelations which she had through such Saints, come from God and by His ordination; and she believes this as firmly as the Christian faith, and that our Lord Jesus Christ suffered death for us; adding that, if an evil spirit should appear to her, who feigned himself to be Saint Michael, she would well know how to discern whether he were Saint Michael or not. The same woman also says, that, at her own request, no other person compelling or requiring her, she swore to Saint Catherine and Saint Margaret who appear to her, that she would not reveal the sign of the crown which was to be given to the prince to whom she was sent. And in the end she says, unless she had permission to reveal it.

XII. Likewise, the said woman says and confesses that, if the Church should wish her to do anything contrary to the commandment which she says was given to her by God, she would not do it for any thing; affirming that she well knows that those things which are contained in her trial come by the commandment of God, and that it would be impossible for her to do the contrary of them. Nor concerning these will she refer herself to the determination of the Church militant, or to any man in the world; but to God our Lord alone, whose commandments she will always do, especially regarding the matter of revelations, and of those things which she says she did by revelations. And this answer and other answers she says she did not make relying on her own head; but she made and gave the same answers by the commandment of the voices and revelations made to her; although to the said woman, by the judges and others there present, the article of faith was often declared, which is, One Holy Catholic Church, expressing to her that every faithful traveler is bound to obey, and to submit his deeds and words to the Church militant, especially in the matter of faith and what touches sacred doctrine and ecclesiastical sanctions.

The Tenors of the Deliberations #

Next follow the deliberations given upon the aforesaid assertions, which we received on various days following.

And first, sixteen doctors and six both licentiates and bachelors in sacred theology, deliberated as is contained in the present instrument, drawn up on this matter, the tenor of which follows:

In the name of the Lord, amen. By this present public instrument, let it appear evidently to all and be known that, in the year of the same Lord 1431, in the ninth indiction, on Thursday, the twelfth day of the month of April, in the fourteenth year of the pontificate of the most holy father in Christ and our lord, Lord Martin, by divine providence Pope V; in the presence of us, the public notaries and witnesses subscribed, there being personally present the reverend fathers and lords and venerable and circumspect men, lords and masters: Érard Emengart, presiding; Jean Beaupère, Guillaume Lebouchier, Jacques de Touraine, Nicolas Midi, Pierre de Miget, prior of Longueville; Maurice du Quesnay, Jean de Nibat, Pierre de Houdenc, Jean Fabri, Pierre Maurice, the lord abbot of Mortemer, Gérard Feuillet, Richard de Prat, and Jean Carpentier, professors of sacred theology; Guillaume Haiton, bachelor in theology; Raoul Silvestre, licentiate in theology; and also Nicolas Couppequesne, Isambart de la Pierre, and Thomas de Courcelles, also bachelors in theology; and Nicolas Loiselleur, master of arts; saying that, since the reverend father in Christ, the lord Bishop of Beauvais, and brother Jean Le Maistre, vicar of the distinguished doctor, master Jean Gravarent, Inquisitor of heretical depravity in the kingdom of France, judges in a certain cause of faith introduced before them, requested the same doctors and masters and each of them, according to the form of a certain schedule, the tenor of which begins thus: We, Pierre, etc. The articles follow, etc. A certain woman, etc.; after the forenamed doctors and masters duly received the aforesaid requisitionary schedule, and diligently examined the contents of the same, with great and mature deliberation, repeatedly; attending, as they said, that every professor of sacred doctrine is bound by legal sanctions to give wholesome counsel in a matter of faith, as often as he shall be requested by the prelates of the Church and the Inquisitors of heretical depravity in favor of the faith; and wishing, in accordance with the duty of their profession, as far as they could and ought according to God, to comply with the aforesaid lords judges and their requisition: they protested in the first place, that, requested urgently and repeatedly, both in writing and by word of mouth, by the aforesaid lords judges, in favor of the faith, as is set forth, and for satisfying the requisition of the same, they intend to say doctrinally in this matter what shall seem to them to be consonant with Holy Scripture, the doctrines of the Saints, and ecclesiastical sanctions, having only God and the truth of the faith before their eyes. They protested furthermore, that all things to be said and deliberated by them, both in this matter and in all others whatsoever, they submit to the examination, correction, and all-manner of determination of the Holy Roman Church, and of all those to whom the examination, correction, and determination of their sayings belongs, or in the future can and ought to belong; together with the other protestations accustomed to be made in similar matters, in the best manner and form in which such protestations can be made. These protestations being premised, the aforesaid doctors and masters deliberated as follows:

We say that, the quality of the person, her words, her deeds, and the manners of her apparitions and revelations, the end, the matter, and the circumstances of all the aforesaid, and all things contained in the aforesaid articles and trial being diligently attended to, compared with one another, and weighed: it is to be judged that the aforesaid apparitions and revelations which she boasts and asserts she had from God through the angels and Saints, were not from God through the said angels and Saints; but rather certain fictions invented by human ingenuity, or proceeded from an evil spirit; nor had she sufficient signs for believing and knowing this; and that in the aforesaid articles are contained invented lies; some things not probable, lightly believed by her; superstitious divinations also; scandalous and irreligious deeds; some rash, presumptuous words, full of boastings; blasphemy against God and the Saints; impiety toward parents; some things not consonant with the commandment of love of neighbor; idolatry or, at least, a lying fiction; schismatic statements concerning the unity, authority, and power of the Church; pernicious opinions, and vehemently suspect of heresy. And believing that those who appeared are Saint Michael, Saint Catherine, and Saint Margaret, and that their words and deeds are good, as firmly as she believes the Christian faith, she is to be held suspect of erring in the faith; because, if she understands that the articles of faith are not to be more firmly believed than that those whom she says appeared to her are Saint Michael and Saint Catherine and Saint Margaret, and that their words and deeds are good, she errs in the faith. To say also that she did well in doing all things contained in the fifth article, including also that which is placed in the first article, concerning not receiving the sacrament of the Eucharist at the time ordained by the Church, and that she did all the aforesaid by the command of God, is blasphemy against God and error in the faith.

Concerning which premises, the said doctors and masters requested of us, the public notaries, and wished a public instrument to be delivered to them by the aforesaid lords judges. These things were done in the chapel of the archiepiscopal manor of Rouen, under the year, indiction, month, day, and pontificate aforesaid, there being present at this the discreet men, lords Jean de la Haye and Jean Bareton, priests beneficed in the church of Rouen, witnesses called and requested to the premises.

Thus signed:

And I, Guillaume Manchon, priest of the diocese of Rouen, public notary by apostolic and imperial authorities, and sworn notary of the archiepiscopal court of Rouen, was present at all and singular the premises, while they were thus, as is set forth, said, done, and performed, together with the notary below and the witnesses above-written, and thus saw and heard them done. Therefore, to this present public instrument, faithfully written with my own hand, I have subscribed and placed my accustomed sign, together with the sign and subscription of the public notary, being requested in faith and testimony of the premises. G. Manchon.

And I, Guillaume Colles, called of Boisguillaume, priest of the diocese of Rouen, public notary by apostolic authority and in the archiepiscopal court of Rouen, and sworn scribe in this cause, was present at all and singular the premises, while they were thus, as is set forth, said, done, and performed, together with the forenamed witnesses and the notary above-named; and saw and heard them thus done. Therefore, being requested and asked in faith and testimony of the truth of the premises, I have signed the present public instrument, faithfully made therefrom, though written by another’s hand, with my accustomed and usual sign and name. Colles.

Master Denis Gastinel, licentiate in both laws, deliberated in this manner:

With the protestations accustomed to be made in a matter of faith, submitting myself to the correction of my lords the judges, of any other doctors in the sacred page, and of the other experts in the canon and civil laws, whom it becomes to clear up this matter: it seems to me that it should be said that the matter in itself is infected, suspect in faith, vehemently erroneous, schismatic, heretical; and a perverse dogma, contrary to good morals, contrary to the determination of the Church, general Councils, and the sacred canons, civil, human, or political laws; scandalous, seditious, to the injury of God, the Church, and of all the faithful; which renders its author, doctor, and master, suspect in faith, vehemently erroneous, schismatic, heretical, if she pertinaciously defends the subject matter of which inquiry is made; seditious, disturbing of the peace. Which author, follower of such perverse or false doctrine, unless immediately after the detection of such erroneous and perverse doctrine, she spontaneously returns to the unity of the Catholic faith, and publicly consents to abjure her erroneous doctrine or heretical stain, at the discretion of her judge, and to show suitable satisfaction, is to be left to the discretion of the secular judge, to receive due punishment according to the quality of her crime. Who, if she wishes to abjure, let the benefit of absolution be bestowed upon her, and let there be enjoined upon her what is accustomed to be enjoined upon such persons; and let her be shut up in prison, to perform penance, to be sustained with the bread of sorrow and the water of affliction, that she may bewail her offenses, and not commit further things to be bewailed. Thus signed: D. Gastinel.

(1) In French: au pain de douleur et à l’eau d’angoisse [on the bread of sorrow and the water of anguish].

Master Jean Basset, licentiate in canon law, Official of Rouen, deliberated in the manner which follows:

Few or no things, reverend fathers and lords, my fellow-judges in this part, can I say in so great, so arduous, and so difficult a matter of faith, especially as to the pretended revelations of which mention is made in the articles transmitted to me by your lordships. Nevertheless, the protestations accustomed to be made in such matters being premised, under the kind correction of those whom it concerns, for the present there seem to me to be said, upon the same articles, the things which follow:

And first, as to the pretended revelations themselves, I say that, although the sayings of this woman upon the premised articles are possible with God; yet, because the said woman does not prove them by the working of a miracle or the testimony of Holy Scripture, of which there is no evident proof, no credit is to be given to such sayings and assertions of the said woman upon the same pretended revelations.

Likewise, as to the putting off of her female habit, if indeed she had no commandment for this from God, which is not believed, she acts contrary to the honor and decency of the female sex, and contrary to good morals.

Likewise, and in the case premised in this, that she would not receive the Eucharist at least once in the year, she goes expressly against the determination and commandment of the Church.

Likewise, and in this that she would not submit herself to the judgment of the militant Church, she seems to go against the article of faith, One Holy Catholic Church.

Yet I always understand the premises, provided that these pretended revelations do not come from God; which I do not believe. Nay, concerning these and other things and her spoken propositions to be qualified and characterized, I refer myself to the judgment of the lords theologians, to whose science it more belongs to determine these things. As to the manner and form of the trial of this woman, upon which deliberation is to be made, if it is shown and explained to me according to the last chapter de Haereticis in the Sext, according to the measure of my understanding, I offer myself, though unworthy and ignorant of the law, to labor according to my power.

Your Jean Basset, unworthy licentiate in the decretals, Official of Rouen, the archiepiscopal see being vacant. Thus signed: Jo. Basset.

The reverend father in Christ, Lord Gilles, abbot of the Holy Trinity of Fécamp, doctor of sacred theology, deliberated conformably to the aforesaid lords and masters, as is contained in his schedule signed with his own hand, the tenor of which follows:

Reverend father and most singular preceptor, with most humble recommendation premised with readiness of service to your most reverend fatherhood; I received letters yesterday, at about the tenth hour, containing summarily how your aforesaid reverend fatherhood and the vicar of the Inquisitor, doctors of sacred theology lately being in the city of Rouen, requested that, upon certain articles touching the matter of faith, they should wish to deliberate doctrinally; which was done. Your already mentioned most reverend fatherhood desires, moreover, to receive my deliberation upon the same articles. But what, most reverend father and most singular preceptor, after so many and such men, whose like are perhaps not to be found in the world, could my ignorance conceive, or my unlearned speech bring forth? Assuredly nothing. I stand therefore with them in all things and through all things, and adhere to the things agreed upon by them, the submissions being presupposed and the accustomed protestations; placing my own manual sign, in testimony of the premises. Most reverend father and most singular preceptor, if any things please you, command me; since in executing your commands, power may fail, but not the will. May the Most High deign to preserve your most reverend fatherhood as desired, with happy moments of prosperous successes. Written at Fécamp, the 21st of the month of April.

The disciple of your most reverend fatherhood, the abbot of Fécamp. Thus signed: G. Fécamp.

Master Jacques Guesdon, of the order of Friars Minor, doctor of sacred theology, deliberated conformably as the said lords and masters, according to the tenor of the schedule signed with his own hand, the tenor of which follows:

On Wednesday, the 13th of April, there appeared before the lord of Beauvais, the venerable father, master Jacques Guesdon, master in theology, of the convent of Friars Minor of Rouen; affirming that he was present with the lords theologians and masters of this city, assembled in the archiepiscopal chapel of Rouen, in the same chapel for the deed of Joan, who is commonly called the Maid, for having their deliberations upon her deed. Who all, and also the said master Jacques, agreed in one and the same opinion; with whom also the same master Jacques stands, and joins himself to their opinions. And because, having to do business elsewhere, he asked permission of the same lord to depart and withdraw; so however that as often as necessary, he is ready to obey in this business, as he is bound, when he shall have returned, in this trial. Thus signed: It is so. Guesdon.

(1) The manuscripts read habeii. The entire sentence is defective.

Master Jean Maugier, canon of Rouen, licentiate in canon law, deliberated conformably to the aforesaid lords and masters, as is contained in his schedule, written with his own hand, the tenor of which follows:

Reverend father, and you, lord vicar of the lord Inquisitor, may you deign to know, if it please you, that I received your schedule with all humility and obedience that is fitting; and have seen the contents and questions in the same by you, and indeed the qualifications and opinion of the reverend lords and masters, notable professors in the sacred page, even to a great number agreeing in one sentence and determination, and responsive to your said questions. Which determination or their opinion seems to me good, just, and holy, and to be embraced; since it seems to me to agree and not to disagree with the sacred canons and canonical sanctions and the sayings of our doctors. Therefore, following the said opinion of my said lords and masters, I determine for it; and hold it in all things and through all things. Under the protestations however made by the same my lords and masters, in the rendering of their said opinion, and those things which are accustomed to be done in such an act.

Ready at your good pleasures, Jo. Maugier.

Master Jean Brûlot, licentiate in canon law, Cantor and canon of the church of Rouen, deliberated conformably to the aforesaid lords and masters, as is contained in his schedule written with his own hand and signed with his manual sign, the tenor of which follows:

Having seen the confessions and assertions delivered in writing to several others and to me by you, reverend father and religious man, lord vicar of the lord Inquisitor of the faith, deputed in the kingdom of France by the apostolic see; communication also having been had with several experienced and skilled in both divine and human law; because, by the turning over of books and the deeds of the woman of whom treaty is made; having considered also what can move me to this, to the opinion of my lords and masters, skilled in divine law and more experienced in such matters, and agreeing with one another in great number; because it seems to me consonant with the canon laws, I refer and determine myself, and stand in the same opinion with them; with the protestations however accustomed to be made in such matters. Thus signed: J. Brûlot, Cantor and canon of Rouen.

Master Nicolas de Venderès, licentiate in canon law, archdeacon of Eu and canon of the church of Rouen, deliberated conformably to the aforesaid lords and masters, as is contained in his schedule, signed with his own hand, the tenor of which is such:

Under the protestations accustomed to be made in such acts, and made by my lords and masters, distinguished professors in the sacred page, in the rendering of their opinion; because I have seen their said opinion, the qualifications upon the assertions and confessions, sent to me by you, reverend father and lord vicar of the lord Inquisitor; answering to your questions, according to the faculty granted to me by God, as best I can, I say and hold, that the same my lords and masters proceeded and behaved well, piously, and mildly in rendering their opinion; and, by the turning over of my books, I found their said opinion good, lawful, and reasonable, and indeed not disagreeing with canonical sanctions, but rather agreeing, and consequently, in my view, to be embraced by me, and following the same my lords and masters, I confirm myself to their opinion in all things and through all things. Thus signed: Your servant and chaplain, N. de Venderès.

Master Gilles Deschamps, licentiate in civil law, Chancellor and canon of the church of Rouen, deliberated conformably to the aforesaid lords and masters, according to the tenor of his schedule, signed with his own hand, the tenor of which follows:

Reverend father in Christ, and you lord vicar of the reverend lord, the lord Inquisitor of heretical depravity; upon certain assertions extracted by your same lordships, sent to me upon the deed of a certain woman; the submissions and protestations accustomed to be made in a matter of faith being presupposed, asserting nothing rashly, and intending in nothing to derogate from the divine power, all things being considered and weighed; having attended to and considered the charitable warning and multiple summons and choice given to her, yesterday, in the presence of the venerable assembly of prelates and doctors of both laws, by your same most reverend fatherhoods and the lord archdeacon of Évreux, deputed for this by you, concerning submitting her deeds and words, contained in the aforesaid articles and her trial, to the determination and ordination of the universal Church, of our lord the Supreme Pontiff, of a general Council, or of four notable men of her obedience and of the church of Poitiers; (which summons and exhortations made to her, were justly and reasonably made, as it appears to me; and by all reasonable means, the aforesaid charitable warnings and exhortations, laudably begun by you, to the honor of God, seem to me ought to be continued, for her salvation): which aforesaid things being attended to and the answers given by her, and especially that she would in no way comply with the aforesaid exhortations and choice given to her; unless something else appear and be proved to me concerning the correction and amendment of her words, or other sounder interpretation: the aforesaid assertions seem to me to be suspect in faith, and to be contrary to good morals and canonical sanctions; although concerning the more discreet and clearer qualification of the said assertions, the determinations of the doctors of both laws, namely of theology and of the decretals, seem to me highly to be attended to. Given in the year of our Lord 1431, on the third day of the month of May, under my manual sign, here placed. Thus signed: G. Deschamps.

Master Nicolas Caval, licentiate in civil law, canon of the church of Rouen, deliberated conformably to the aforesaid lords and masters, according to the tenor of the schedule written with his own hand, the tenor of which is such:

Having seen the assertions sent to me by you, reverend father and lord in Christ, the lord Bishop of Beauvais, and the lord vicar of the lord Inquisitor, under the signs of public notaries; and having seen and heard the concordant opinion of very many notable masters in the sacred page, in great number, and of others, given to your reverend fatherhood: because their said opinion, in my judgment, is consonant with canonical sanctions, I join myself to their said opinion; under your corrections however, and the protestations accustomed to be made in such matters.

Your humble Nicolas Caval, canon of the church of Rouen.

Master Robert Barbier, licentiate in canon law, canon of the church of Rouen, deliberated conformably to the aforesaid lords and masters, according to the tenor of the schedule signed with his hand, the tenor of which is such:

The assertions of that woman being delivered to me on the part of your most reverend fatherhood, my lord most redoubtable lord Bishop, and of your lordship, lord vicar of the lord Inquisitor; having seen them together with certain qualifications made in the same matter by several lords and masters, professors of sacred theology; deliberation also having been had with some of them and several experienced in canon law: to the opinion of the said masters in theology, delivered to you, I refer and determine myself for the present; saving however the protestations accustomed to be made in a matter of faith. For in my small judgment, and saving other better judgment, the aforesaid assertions, for the good of the matter and the justification of the trial, ought to be sent to our mother the University of Paris, and especially to the Faculty of theology and of the decretals, and their opinions obtained, before the matter is concluded. Thus signed: Barbier.

Master Jean Alespée, licentiate in civil law, canon of the church of Rouen, deliberated conformably to the oft-mentioned lords and masters, as is contained in his schedule, written with his own hand and manual sign, as follows:

To the father in Christ, the reverend and my redoubtable lord, the lord Bishop of Beauvais, ordinary judge in the present matter; and to you, venerable father, master Jean Le Maistre, vicar of the lord Inquisitor, reverence and honor with all readiness of service. Because you commanded me, not worthy nor sufficient in smaller things, and afterwards requested me, and under the penalties of the law, that, by next Thursday (fixing this one delay for all for me, Monday, April 16, in the year of our Lord 1431), I should give you in writing my deliberation, namely, whether the assertions in the articles already sent to me with the first command, or any of them, are contrary to the orthodox faith, or suspect in it, contrary to Holy Scripture, contrary to the determination of the Holy Roman Church, contrary to the determination of the doctors approved by the Church, canonical sanctions, scandalous, rash, injurious, involved in crimes, contrary to good morals, or in any way offensive; or what in the judgment of faith ought to be said: I, Jean Alespée, a son of obedience, although the possibility of my capacity does not taste of so much; lest however I should seem disobedient (which God forbid); under the protestations made by my reverend fathers and lords and masters, the lords of theology, who have digested the matter better than I, and delivered to you by them in writing: believe and hold the assertions and propositions sent and delivered by them, to be well, duly, justly, and holily qualified, and, as it seems to me, according to canonical sanctions. Wherefore, to their deliberation and opinion I ought to refer myself, as indeed I do refer and wish to adhere. If however you shall have had, or it shall happen that you have, deliberation with the University our mother of Paris, the Faculties of theology and of the decretals, or either of them, I do not indeed exclude myself from reducing myself to their or its deliberation; but rather submit myself to the determination of them or it, and also of the Holy Roman Church and of a sacred general Council. Thus signed: J. Alespée.

Master Jean Hulot de Châtillon, archdeacon and canon of Évreux, doctor in sacred theology, deliberated conformably to the forenamed lords and masters, according to the tenor of the schedule signed with his own hand, the tenor of which follows:

With the protestations accustomed to be made in such matters, I say concordantly and conformably with the aforesaid professors of sacred theology, in nothing disagreeing from them, that, the quality of the person, her words, her deeds, etc. And these things I say under the correction of those to whom it belongs to reduce those who err into the way of truth, under the aforesaid protestations and submissions, and under my sign and with my own hand, in testimony of the premises, according to the form of the requisition. Thus signed: Jean de Châtillon.

(1) The remainder is as in the deliberation of the sixteen consultants. See above, p. 339.

Master Jean de Bouesgue, doctor in theology, almoner of Fécamp, deliberated in the manner which follows; and it is such:

I, Jean de Bouesgue, doctor in theology in the University of Paris, for 25 years past, and almoner of the venerable monastery of Fécamp; having attended to those things which are written above concerning the said woman and against her words and deeds; the quality of the person, and the manners of her apparitions and revelations, etc.; it is to be judged, etc., schismatic concerning the unity, authority, and power of the Church, and fallen into heresy, her pertinacity being attended to, and those things which she says of Saint Michael, Saint Margaret, and Saint Catherine, of the sacrament of the Eucharist, etc.; that she does all things by the command of God, etc. Wherefore let her be punished and let justice be done upon her, to the honor of God and the exaltation of the faith. Thus signed: J. de Bouesgue.

(1) See p. 339.

Master Jean Guarin, doctor of decretals, canon of the church of Rouen, deliberated conformably to the lords and masters, named above in the public instrument, as is contained in the schedule, signed with his hand:

Reverend father and lord, by divine mercy Bishop of Beauvais, and you, brother Jean Le Maistre, vicar of the Inquisitor, etc., know that I have received with reverence and honor certain propositions, contained in a certain codicil, sent to me by you, and have seen them and the contents in the same, and have studied upon these, according to my small understanding, the doctors of the sacred canons; afterwards with the doctors both of divine and human law, and very many others skilled in the said laws, assembled together, hearing the qualifications of our reverend masters, distinguished professors in sacred theology, upon the said propositions and assertions, specially assembled in great number, comparing each to each, as is of law, I have conferred; and that the said qualifications, in my small judgment, do not disagree from the determination of the Holy Roman Church, the determination of the doctors approved by the Church, and canonical sanctions, or otherwise, according to the doctrine of the sacred canons; but rather are consonant with the sacred canons. Wherefore, with the protestations of the said our reverend masters made in the present matter, and also of the doctors of decretals of whom I am the least, accustomed to be made in so great and such a matter: I stand in the opinion of the said our masters, thus qualified, as lawful, rational, and, in my small judgment, consonant with the doctrine of the sacred canons; and with a willing mind I am always most prompt to obey the commands of the Church and yours in all things, to the extent of my power. Thus signed: Yours in all things, J. Guarin.

The venerable Chapter of the church of Rouen deliberated in this manner:

(1) I owe to the kindness of M. Floquet, chief clerk of the Royal Court of Rouen, two extracts from the cathedral’s chapter register. They show how difficult it was to assemble enough votes to decide Pierre Cauchon’s request, and how cautiously the final decision was taken. The extracts follow:

In the year of our Lord 1431, on April 13, the following lords and masters being assembled in chapter: J. Brûlot, cantor; Raoul Roussel, treasurer; Nicolas de Venderès, archdeacon of Eu; J. Guarin, archdeacon of French Vexin; H. Gorieu; J. Rubé; J. de l’Épée; J. Basset; J. Maugier; Raoul de Hangest; Nicolas Caval; Guillaume Desjardins; Nicolas Aucupis; Guillaume Fabri; Nicolas Coppequesne; Pierre Maurice; Guy de Besançon; J. Pinchon; J. Geoffroi; and Raoul Veret; the dean, J. Beaupère, being absent. The aforesaid lords concluded that all the lords named above, and the others who were absent, should be summoned for the following day to deliberate upon the requests made by the Bishop of Beauvais, and should appear under penalty, for each defaulter, of losing all distributions for eight days. (Register of the Chapter of Rouen, 1429–1432, p. 97.)

In the year of our Lord 1431, on April 14 after Easter, the following lords and masters being assembled in chapter: J. Brûlot, cantor; Raoul Roussel, treasurer; Nicolas de Venderès, archdeacon of Eu; André Marguerie, archdeacon of Petit-Caux; J. Guarin, archdeacon of French Vexin; L. Depoungh; Gilles Deschamps; H. Gorieu; Robert Barbier; J. Rubé; J. de l’Épée; J. Basset; J. Régis; Denis Gastinel; J. Maugier; Guillaume de Baudribosc; Raoul de Hangest; Guillaume Desjardins; Nicolas Aucupis; Guillaume Le Machrier; Pierre de Clinchamp; Nicolas Coppequesne; Guillaume Fabri; Guillaume du Désert; Pierre Maurice; J. Beaupère; Guy de Besançon; J. Pinchon; Raoul Veret; and J. Geoffroi; the dean being absent. On the year and day aforesaid, the said lords, following the conclusion taken in chapter the preceding day, having been summoned to deliberate upon the matter proposed and explained in the said chapter by the reverend father in Christ, the Bishop of Beauvais, after mature deliberation among themselves, concluded by a majority of votes: first, that all the assertions made by the woman detained in prison, of whom the said matter treats, should be explained to her in French, and that she should be charitably admonished to submit herself to the disposition of the Church; and also, so that they might give more wholesome counsel concerning the premises, that the said matter should be examined and considered by the renowned University of Paris, especially by its theologians and jurists, and that the deliberation of the said University should be seen in chapter before the chapter deliberated concerning the premises. (Ibid., p. 98.)

Since you, reverend father, and you venerable lord, vicar of the lord Inquisitor of heretical depravity, requested us, the Chapter of the church of Rouen, in favor of the faith, to give wholesome counsel upon several assertions extracted and elicited from the confessions and sayings of a certain woman, commonly called the Maid; namely, whether such assertions or any of them, all things being attended to and considered, are contrary to the orthodox faith, etc., or how they ought to be judged in the judgment of faith, as is more fully contained in the preamble of the schedule of the said assertions; and for that time, having weighed the greatness of the matter, we deferred giving an answer, desiring for the safer and firmer giving of counsel by us, that the consultation, deliberation, and determination of the famous University of Paris, especially of the Faculties of theology and of the decretals of the same, should be had beforehand; but afterwards, having seen and attentively considered the determinations of very many doctors of sacred theology being in this city, and a certain celebrated assembly of prelates, doctors of theology and of canon law, licentiates in both laws, namely, canon and civil or either, and of other scientific men experienced in divine and human law, on the second day of this month of May, solemnly celebrated by you, presiding in the same; in which, very many sweet and pious warnings, charitable exhortations, and summons having been made to the same woman both by you, and also by the venerable lord, the lord archdeacon of Évreux, distinguished professor of sacred theology, specially commissioned for this by your authority and ordination, so that, for the salvation of the soul and body of the same woman, to the honor and praise of God and the restoration of the Catholic faith, she should wish to correct and amend her indecent deeds and words, and submit the same words and deeds, as becomes every Catholic, to the judgment and determination of the universal Church, of our lord the Supreme Pontiff, of a general Council, and of other prelates of the Church to whom it could belong, or even of four notable and scientific ecclesiastical men of the temporal obedience and dominion of her party, acquiescing in the counsel of the doctors and others forenamed there then being; which indeed just warnings, exhortations, and charitable summons the aforesaid woman in no way wished to receive or to acquiesce in them, but so many times rejected and repelled them, damnably and perniciously, though offered to her most urgently and many times out of zeal for the salvation of her soul and body; utterly refusing to undergo the determination and judgment of the aforesaid Church, of the Supreme Pontiff, and of any of the others oft-mentioned; notwithstanding the explanation and declaration of her defects and errors and also of the danger of perpetual damnation to which she was exposing herself, were most clearly shown to her: IT IS THEREFORE, the submissions and protestations accustomed to be made in such a matter of faith being presupposed, that we say in favor of the same faith the things which follow. Namely, that the determinations and qualifications given by the forenamed doctors of theology, upon the said assertions, were mildly, justly, and reasonably made; and we adhere to them together with them, adding that, the aforesaid warnings, summons, charitable exhortations, and declarations and also the answers and refusals of the same woman being attended to and weighed with the pertinacity of her mind, she seems to us to be judged a heretic. These things were done in our Chapter, in the year of our Lord 1431, on the 4th day of the month of May. Thus signed: R. Guérould.

Masters Aubert Morel and Jean de Chemin, licentiates in canon law, advocates of the court of the Official of Rouen, had deliberated in this manner:

Under the protestations accustomed to be made in a matter of faith, submitting ourselves to the correction of our lords the judges, and of other doctors in the sacred page, and of other experts of the law, whom it becomes to clear up this matter; it seems to us to be said: First, namely as to the pretended revelations, that, of written law, although the said pretended sayings of this woman upon the premised articles are possible with God; nevertheless, because the said woman does not prove them by the working of a miracle or the testimony of Holy Scripture, of which there is no evident proof, no credit is to be given to such sayings and assertions of the said woman. Likewise, as to the putting off of her female habit, provided however she had no commandment from God, (which is not to be believed, both because she did it alone, and because she did it in her own affair, contrary to the honor and decency of her sex and contrary to good morals), and being duly warned on this account, if she contemns, she was and is to be excommunicated or anathematized. Likewise the said woman, a reasonable cause ceasing and by the counsel of her own priest, is bound to receive the sacrament of the Eucharist at least once in the year; otherwise, the said woman goes against the determination and commandment of the Church. Likewise the said woman is bound to submit herself to the judgment of the militant Church; and being competently warned upon this, unless she does this, she seems to go against the article of faith, One Holy Catholic Church. We understand the premises, provided that these revelations do not come from God. And concerning these and other propositions and assertions and other pretended things to be qualified and characterized, we refer ourselves to the judgment of the lords theologians, to whom it more belongs. From which things it seems to us that this matter is suspect in faith, contrary to good morals, contrary to the determinations of the Church, also scandalous and seditious, rendering its author suspect in faith, if she pertinaciously defends the present matter. And on this account she is to be punished with the penalty of perpetual prison, to be sustained with the bread of sorrow and the water of affliction, that she may bewail her offenses and not commit further things to be bewailed, or with another extraordinary penalty, to be moderated at the discretion of the lords judges. Thus signed: A. Morel. J. de Chemin.

Eleven advocates of the court of Rouen, of whom some are licentiates in canon, others in civil, and others in both laws, deliberated in the manner which follows, as appears in the instrument drawn up on this; and whose names follow: Guillaume de Livet, Pierre Carré, Guérould Poustel, Geoffroy de Crotey, Richard de Saulx, Bureau de Cormeilles, Jean Ledoux, Laurent Dubust, Jean Colombel, Raoul Anguy, Jean Tavernier. The tenor of the said instrument follows:

In the name of the Lord, amen. Let all know who shall inspect this present public instrument that, in the year of the same Lord 1431, in the ninth indiction, on the penultimate day of the month of April, in the fourteenth year of the pontificate of the most holy father in Christ and our lord, Lord Martin, by divine providence Pope V; in the chapel or oratory of the archiepiscopal manor of Rouen, there being assembled and present the venerable and circumspect men, advocates of the archiepiscopal court of Rouen to the number of eleven, their names and surnames not being expressed in this instrument; and for a cause, being requested as skilled in the law under the penalties of the law on the part of the reverend father in Christ and lord, Lord Pierre, by the grace of God Bishop of Beauvais, and of the religious man, brother Jean Le Maistre, vicar of the lord Inquisitor, to deliberate upon certain articles transmitted to the same advocates by the same lords judges, and to transmit their deliberations in writing to the same lords judges, by next Monday, as these and other things in a certain paper schedule, signed with the manual signs of lords Guillaume Colles, called of Boisguillaume, and Guillaume Manchon, priests, public notaries, seemed to be contained; and in the presence of me, public notary, and of the witnesses underwritten called and specially requested for this, there being personally present the said lords advocates, who being ready to obey and comply with the commands of the said lords judges to the extent of their power, and not wishing to incur the penalties of the law; but as true sons of obedience, by unanimous consent and with one will, no one disagreeing upon such articles, in the manner and form written below, deliberated in this manner:

Under the kind correction of the reverend fathers and lords, the lords fellow-judges, and of all others whom it concerns, although we can say or deliver in writing few or no things in so great and so arduous a matter, of which mention is made in the articles transmitted to us by your lordships; nevertheless, under the protestations accustomed to be made in such a matter, it seems to us to be said in the matter: And first, as to the revelations of which mention is made in the said articles, that, although the sayings of the woman, upon the articles delivered, are possible with God, yet the same woman is not to be believed, since she does not prove her sayings by the workings of a miracle or by the testimony of Holy Scripture. Likewise, as to the putting off of her female habit and the refusal of the resumption of the same habit, it seems that she did first contrary to the honor of the female sex; likewise that she can be warned to resume the female habit, otherwise, it can be proceeded against her to the sentence of excommunication; unless she had a commandment for this from God, which is not to be presumed. Likewise in this that she says she prefers to lack the communion of the Eucharist of Christ, at the time when the faithful are accustomed to communicate, rather than to leave off the male habit, in this, as it seems, she acts expressly against the sacred sanctions, since every faithful person is bound once in the year to receive the sacrament of the Eucharist. Likewise, because she does not wish to submit herself to the judgment of the militant Church, she seems to go against the article of faith, One Holy, etc., and the determination of the law. And we always understand the aforesaid, as we have said and declared, unless the asserted revelations come from God, which is not probably to be believed. Nevertheless concerning these and other propositions to be qualified and determined, contained in the articles and trial, we refer ourselves to the judgment of the lords theologians of our mother the University of Paris, to whose science it more conveniently belongs to determine these things.

Of and upon which premises all and singular, the said lords advocates assembled in the aforesaid number, whose names and surnames I have retained with me, the public notary, requested of me, the public notary underwritten, a public instrument, one or more, to be made and delivered to them. These things were done in the said chapel, in the morning hour, in the year, indiction, month, day, and pontificate aforesaid; there being present at this the discreet men, lords Pierre Cochon and Simon Dany, priests, sworn notaries of the said archiepiscopal court of Rouen, witnesses called and specially requested to the premises.

And I, Guillaume Lecras, priest of the diocese of Rouen, public notary by apostolic and imperial authority and of the archiepiscopal court of Rouen, and deputed examiner of witnesses in this cause, was present with the aforesaid witnesses at all and singular the premises, while they were thus, as is set forth, said and done by the said lords advocates, in the place, day, and hour aforesaid; and saw and heard them thus done and deliberated, and received them into note. Therefore, being requested and asked in testimony of the truth of the premises, I have placed my accustomed sign to this present public instrument written with my hand, subscribing myself here. G. Lecras.

The reverend father in Christ, Lord Philibert, Bishop of Coutances, deliberated in this manner:

(1) Philibert de Montjeu, a Burgundian nobleman, was first a canon of Amiens and was then raised to the see of Coutances through the protection of the Duke of Bedford. At the end of 1431 he left his diocese to attend the Council of Basel and never returned to France, death overtaking him during an embassy in Bohemia on June 20, 1439. (Gallia Christiana, vol. XI, col. 891.)

(2) The source reads quaterno for quaternione.

To the reverend father and lord in Christ, Lord Pierre, by the grace of God Bishop of Beauvais, my dearest lord. Reverend father and lord in Christ, with cordial recommendation premised, I received the letters of your reverend fatherhood brought to this city in my absence, together with a certain quire containing the confession and assertions of a certain woman divided into twelve articles, and signed with the manual signs of three notaries and with the royal seal. And, as I was able to gather from the same articles, the aforesaid woman asserts that the angels Michael and Gabriel with a multitude of angels, and Saint Catherine and Saint Margaret appeared to her, and sometimes at the fatal tree; and that she touched the same Saints bodily; and that they comforted her, and spoke to her and frequently, and that she promised to the same Saints that she would preserve her virginity; and that the said Saints told the same woman by the command of God that she should go to a certain prince, and that by his help she would recover a great dominion; also that she should take and wear the habit of a man, which she took and wears; that she went to the said prince, Michael and a multitude of angels and the said Saints accompanying her, a most precious crown being given to the same king by an angel; and that by revelation she knows she will escape from prison, and that the French will perform in her company the finest deed that was ever done in all Christendom; and that, if she were in the habit of a man with the French, as she was before her capture, this would be one of the greatest goods that could happen to the whole kingdom of France; and from him she would receive arms with an army; and also she many times made mandatory letters in which, when Jesus or Maria, or the sign of the cross was inserted, she did not wish that what was commanded by her should be done; in others under threat of death she commanded, if she commanded anything; and that she threw herself down from a tower against the prohibition of Saint Catherine and Saint Margaret, which was a great sin, but yet forgiven through confession; and this she knows by revelation; she threw herself down however choosing rather to die than to be in the hands of her enemies and to see the destruction of the town of Compiègne; and that she would rather die and lack holy communion, than leave off the habit of a man; and that she believes she has committed no mortal sin, and knows she is certain of the salvation of her soul as if she were already in the kingdom of heaven; and that of certain future things purely contingent, she has certain knowledge as if she actually saw them; and furthermore she knows, as she asserts, and by the revelation of the said Saints, that God loves certain living persons, certain and named, more than her; and besides, she asserts that she showed reverence to the said angels and Saint Catherine and Saint Margaret, by uncovering her head, bending her knees, and kissing the earth on which they walked; and that she says she is secure and certain that the said revelations proceed from God, and this she firmly believes as she believes the Catholic faith, and that our Lord Jesus suffered for our salvation; and that, if the Church should wish her to do anything contrary to the commandment made to her, she would not do it for any thing, nay, it would be impossible for her; and she well knows that those things which are contained in this trial come from God; nor concerning these will she refer herself to the determination of the Church militant or to any man, but to God whose commandments especially, as to the matter of revelations, she will do. And these are the things which in some way, reverend father, I was able to gather from the already said articles extracted from the original trial, lawfully, as I think, made; since it is in no way to be presumed that your reverend fatherhood and so learned and experienced lords and masters, called by you in this matter, have deviated from the path of truth, especially in this matter. And although, after the most learned and exact deduction of this matter, anything valid or premeditated cannot be explained by me in this matter, what I think, as best I can, upon these, I will disclose, being compelled by your same reverend fatherhood requiring and commanding; the qualification of each assertion being omitted, lest I should seem to wish to teach Minerva. Truly, reverend father, I think such a woman has a subtle spirit, prone to evil, agitated by diabolical instinct, and void of the grace of the Holy Spirit. For in her those two signs which, as Saint Gregory witnesses, testify a person to be filled with the grace of the Holy Spirit, namely, virtue and humility, are in no way manifest to concur, if the sayings of the same woman are attended to with due consideration. Nay, even her assertions (always saving better judgment), seem some contrary to the Catholic faith, and heretical or at least vehemently suspect of heresy; and these and others vain, superstitious, scandalous, disturbing of the peace and of the public weal, and in many ways and perhaps more than can be expressed, offensive and dangerous. Which assertions indeed, with closed eyes, are not to be dissembled or passed over without the timely remedy of justice, nor does the execution of them, as justice persuades, seem to be delayed; although some might think that the discussion and decision of this cause ought to be referred to another judgment. Which woman indeed, even if she should wish to revoke the assertions to be revoked, would seem ought to be kept under safe custody, until, as is necessary, her correction and amendment shall sufficiently appear. But if she will not revoke what is to be revoked, it seems that it is to be done with her as it is established ought to be done with a pertinacious person against the faith; always saving better judgment. And these are, reverend father and lord, the things which, with all better amendment in this matter, occur to me at present to be said. Ready to execute whatever is pleasing to your same reverend fatherhood, whom may the Most High deign to preserve as desired and happily. Written at Coutances, the fifth day of May. The servant of your same reverend fatherhood in all things, Philibert, Bishop of Coutances. Thus signed: Saintigny.

The reverend father in Christ, the lord Bishop of Lisieux, deliberated in this manner:

(1) Zano di Castiglione, a Milanese, obtained the see of Lisieux through the resignation of Cardinal Branda, his uncle, to whom Pope Martin V had given that bishopric in commendam. Zano was installed on April 27, 1424. On January 28, 1430, he obtained the expectancy of the bishopric of Bayeux, to which he was transferred in 1432. (Gallia Christiana, vol. XI, col. 793.)

To the reverend father and lord in Christ, Lord Pierre, by the grace of God and of the apostolic see, Bishop of Beauvais, and to the man of great circumspection and science, master Jean Le Maistre, vicar of the lord Inquisitor of heretical depravity, Zanon, by the same grace Bishop of Lisieux, greeting in the Lord; and to comply with your requisitions with a willing mind. Your missive letters, reverend father and lord, with several confessed assertions in the trial of a certain woman, whom the common people call the Maid, reduced into the form of articles in a paper book, lately made, sent to me on your part, know that I received with no less purity of mind than with the reverence which was fitting. Which being seen, maturely considered, and examined, I send back to you the same articles enclosed together with my judgment or opinion in these under my signet. Given at Lisieux, the 14th day of the month of May, in the year of our Lord 1431. Thus signed: Langlois.

Although, reverend father, it is most difficult to establish a certain judgment in the matter of apparitions and revelations, contained in the articles, sent to me by your fatherhood under the authentic signs of certain notaries, since, according to the sentence of the Apostle, the sensual man does not perceive those things which are of the Spirit of God, nor is there anyone who has known the mind of the Lord or been His counselor; because however, as Saint Augustine places in the book De spiritu et anima, in such visions or apparitions, the soul is often deceived and illuded, because those things which it sees, sometimes are true, sometimes false, and sometimes a good, sometimes an evil spirit assumes it; nor can it easily be discerned by what spirit it is assumed; therefore, to anyone simply and nakedly asserting himself sent by God to manifest some secret and invisible judgment of God in the world, faith is by no means to be given, unless by the appearance of some signs and miracles or by the special testimony of some scripture (this is placed in the decretal, Cum ex injuncto, de Haereticis); but no conjectures nor external appearances, nor any signs of wondrous sanctity or singular life have been proved to me, by which it is to be presumed that God infused the spirit of prophecy into this woman, in the virtue of which she performed so many wonderful works, as she boasts: these things therefore being considered, I, Zanon, Bishop of Lisieux, the protestations and submissions accustomed to be made in similar matters being premised, mature consultation and deliberation having first been had; say that, the low condition of the person, the foolish and some presumptuous assertions of the same woman being attended to, the form also and manners by which she affirms she had her visions and revelations, and certain other probable circumstances of her words and deeds being weighed: it is to be presumed that the visions and revelations themselves did not proceed from God Himself through the ministry of Saints, as she asserts; nay, one of two things would be to be presumed, namely either that they are illusions and fallacies of demons, who transfigure themselves into angels of light, and sometimes shape themselves into the species and likenesses of various persons; or that they are some fabricated lies invented by human ingenuity, to deceive the simple and ignorant. Likewise, at first sight, several of the aforesaid articles contain scandalous and erroneous novelties, several rash and presumptuous assertions, full of boastings and offensive to pious ears, irreligion and irreverence toward the sacrament of the Eucharist; and since she says she does not wish to submit her words and deeds to the determination and judgment of the Church militant, in this she detracts very much from the power and authority of the Church. If therefore she shall be duly and charitably warned and exhorted and solemnly requested and summoned, to submit the interpretation of her confessed assertions, as every faithful traveler is bound, to the judgment and determination of our lord the Pope, of the universal Church assembled in general Council; or of other prelates of the Church having power for this; and she despises and refuses to do this with a pertinacious mind: she is to be judged schismatic and vehemently suspect in faith. These are the things which seem to me to be said in the present matter, saving better judgment. Witness my usual manual sign here placed, the year and day aforesaid. Thus signed: Zanon of Lisieux.

The reverend fathers in Christ, lords and masters, Nicolas of Jumièges and Guillaume of Cormeilles, abbots, doctors of decretals, deliberated in the manner which follows, according to the schedule signed with their own hands, the tenor of which follows:

Upon the petition or requisition on the part of you, our reverend father in Christ, Pierre Bishop of Beauvais, and brother Jean Le Maistre, vicar of the lord Inquisitor, to us two humble abbots, Nicolas of Jumièges and Guillaume of Cormeilles, by a certain schedule made concerning giving to you, by next Monday, our deliberations in writing; deliberating namely whether the assertions noted in certain articles touching a certain woman, also sent to us on your part at another time, are contrary to the orthodox faith or suspect in it, etc., as is more fully contained in the said schedule; although at another time being requested by you we gave our answer in writing, also under our signets, that the whole trial concerning the said woman should be referred to our mother the University of Paris, whose opinion we have always desired especially to follow, in so arduous a business; with which answer not content, being repeatedly requested by you, as is set forth, first submitting our said things to the determination of the Holy Roman Church and of a general Council, reducing the deed of the said woman to four points, AND FIRST, to the submission of the Church militant, we say that the said woman should be warned charitably, also openly and publicly, the dangers being explained to her; and, if being lawfully warned, she perseveres in her malice, she is judged suspect in faith. As to the revelations made to her and also the wearing of the habit, which she says she has from God, it does not seem to us at first sight that she is to be insisted upon or believed, nor faith given, since it does not appear concerning sanctity of life or miracles. As to the fourth, that she is not in mortal sin, God alone knows, who searches the hearts of men; and since these things are unknown to us who have not to judge of occult things, especially since we were not always present in the examination of the said woman, concerning further qualification we refer ourselves to the lords of theology. Our signets being placed as witnesses to this present schedule, Sunday, April 29, in the year of our Lord 1431. Thus signed: N. of Jumièges. G. Abbot of Cormeilles.

Master Raoul Roussel, doctor of both laws, Treasurer of the church of Rouen, deliberated in the manner which follows:

Reverend father in Christ and my lord most redoubtable, and you, our honorable lord and master, may your lordships deign to know that, beyond what I have already delivered to you in writing, I should not know what more to say, except that I believe that those assertions are false, lying, and craftily invented by the woman herself and her accomplices, for coming to their ends, for her part. And of the further qualification of those propositions, I refer myself to the lords theologians to whose qualification I intend to adhere. And let these things be said with the protestations accustomed to be made in such arduous matters. Done in the year of our Lord 1431, the last day of April. Thus signed: By your servant, R. Roussel.

Masters Pierre Minier, Jean Pigache, and Richard de Grouchet, bachelors in sacred theology, deliberated in this manner:

The protestations otherwise expressed by us, to which we adhere, being presupposed; upon those things which were required of us by your reverend fatherhood and the vicar of the lord Inquisitor, namely, that we should formally answer to certain assertions of a certain woman, which we heard, whether they are contrary to the orthodox faith, Holy Scripture, or suspect in faith, etc.: it seemed to us, both at another time, and still seems, that the formal answer to the said assertions, saving better judgment, depends upon the certainty of the discernment of the origin of the pretended revelations (which we are by no means sufficient to reach), of which mention is made in the articles sent by your same reverend fatherhood, upon which the said assertions rely. Because, if they proceeded from an evil spirit or demon or were invented by her own industry, it seems to us that very many of the said assertions would be suspect in faith, injurious, contrary to good morals, or infected in some other of the manners contained in the schedule. If however the pretended revelations proceeded from God or a good spirit, which however is not proved to us, it would not be lawful for us to interpret them in an unfavorable part. These are, most reverend father and lord, the things which our consciences dictate upon those things which you required of us, without any rashness and with all due correction. Thus signed: P. Minier. J. Pigache, R. Grouchet.

Master Raoul Silvestre, bachelor in sacred theology, deliberated according to the tenor of a certain schedule signed with his hand, the tenor of which seems to be such:

The due protestations and submissions, made at another time in my deliberation, to which I adhere and which I pray to be held as repeated, being presupposed, reverend father in Christ and my lord redoubtable, and you, my reverend lord, lord vicar of the lord Inquisitor; of the assertions, upon certain pretended revelations, sent at another time, as I said at another time, some at first sight, and in the form as they lie, appear to me scandalous; some suspect in faith, some rash, inductive of errors and bad examples; and of their own qualification, I referred myself, as I said, and still refer, to my lords and masters superior. For now however, asserting nothing except what is to be asserted, submitting myself and my said words humbly to your kind correction, reverend father and my lord, and of my lords and masters superior, when in the first proposition she says she saw bodily Saint Michael, etc., and so of the eleventh proposition, I do not know whether she speaks the truth; but I fear lest it be a fantastic and invented lie. Of this that Saint Catherine and Saint Margaret commanded her by the command of God, that she should take the habit of a man, etc., and that she would rather die than leave off the habit of a man, this seems to me rash. Of this that she preferred not to assist at the offices of the mass, and to lack the communion of the Eucharist, at the time ordained by the Church, rather than to leave off such male habit, seems scandalous and inductive of bad examples. Of this that she deferred and refused to submit herself and her deeds to the militant Church, though many times warned and requested, and, in the twelfth proposition, that of the things revealed to her she does not wish to refer herself to the determination of the Church militant or to any man in the world, this seems schismatic, suspect of error, and inductive of bad examples, because she is bound to believe more, more firmly, and more certainly the sayings of the Church and to obey its commands, than an apparition made to her, perhaps fantastic and diabolical; because evil spirits sometimes transform themselves into the likeness of good angels. As to the second proposition, of the sign which she says the prince had to whom she was sent, etc., I do not know; perhaps it is a fiction and an invented lie. As to the third proposition, that she is certain that he who visited and visits her is Saint Michael, because he named himself such, etc., this seems rash, because not every spirit is to be believed, and perhaps it is an illusion of an evil spirit, as before. Of this that she believes those things to be true and good, as firmly as that Christ suffered for us and died, this seems suspect of error, and to expose our faith to derision, and to diminish its firmness. Of the fourth proposition, that she is certain of certain future things purely contingent that they will happen, as certain as of those things which she actually sees before her, this seems presumptuous, because future things do not happen of necessity; and, granted that this was revealed by God, this is perhaps by a certain communication, as of Jonah the prophet who foretold: Yet forty days, and Nineveh shall be overthrown. Of this that Saint Catherine and Saint Margaret revealed to her that she will be delivered, etc., perhaps this is an invented lie, and a certain boasting. Of the sword revealed, perhaps it was revealed by an evil or human spirit, nor is she to be believed. Of the fifth proposition, that by the command of God she took the habit of a man, etc., this is not probable, but rather scandalous, indecent, and dishonest, especially to a woman and a maid, as she says she is, unless she did this for the preservation of violence to be inflicted, for the sake of preserving her virginity. Of the sixth proposition, when in the letters which she caused to be written, she placed the sign of the cross, it was a sign that those to whom she wrote should not do what she commanded, although signs signify at pleasure, yet it could be suspected that, the evil spirit instigating, in contempt and blasphemy of Christ crucified, who is the supreme truth and whom he hates, this was done. Of the remainder of the same proposition, it seems a certain proud boasting. Of the seventh, when she associated with a squire whom she had never seen, etc., she did rashly and exposed herself to danger; as also by the eighth proposition, when she threw herself down from a very high tower can be open. And when she spontaneously left her father’s house against the will of her parents, etc., there was less than due love and honor of parents, and contrary to the commandment of honoring parents; and perhaps it was a certain obstinate malice and hardness of heart. Of the eighth, as is said, when she threw herself down from the tower, etc., she had foolish and bad counsel, and seems to have been impelled by an evil spirit, and showed a sign of despair. The remainder of the same proposition can be a certain boasting. Of the ninth, that Saint Catherine and Saint Margaret promised her, etc., I do not know; but perhaps it can be a rash fiction and a proud lie. That she does not think she has committed the works of mortal sin, seems to be of presumption, and contrary to the deed of throwing herself down from the tower. Concerning the tenth, when she affirms that God loves certain persons, etc., this stands well; but when she says that Saint Catherine and Saint Margaret do not speak English, etc., it seems a rash assertion and a certain blasphemy, because God is Lord of all and supreme provider, both of the English and of others; and so, she seems to speak against the commandment of love of neighbor. Of the eleventh, that she embraced and kissed bodily and sensibly Saint Catherine and Saint Margaret, etc., it seems to be a fantastic and invented lie, or an illusion of demons; and if she venerated them simply and without condition, perhaps she rashly submitted herself to the danger of a certain idolatry. Of the twelfth proposition, it is said as in the first is touched. Nevertheless, reverend father and my lords, the fragility of the female sex being attended to, the aforesaid propositions and assertions are to be repeated to her in French, and she is to be charitably warned that she should correct herself and not presume so much in pretended revelations, which perhaps were said and fabricated to her by an evil spirit or otherwise. And consequently I said, so that the conclusion and sentence to be had upon these may be more certain and firmer, and cannot be calumniated on any part, it seems to me, always saving better judgment, to the honor of the royal majesty and yours, and the quiet and pacification of the consciences of very many, that the aforesaid assertions with their due qualifications, secured with the signets of the notaries, are to be transmitted to the Holy Apostolic See. These are, reverend father in Christ, and my lord vicar of the Inquisitor, the things which in this matter come to be said, with all-manner of correction and support, etc. Thus signed: R. Sauvage.

April 18. Charitable Exhortation Made to Joan. #

Subsequently, on Wednesday, the eighteenth day of the said month of April, in the year 1431, we, the aforesaid judges, recognizing now from the opinions and deliberations of very many doctors of sacred theology as well as of canon law, and also of licentiates in the same law and other masters in the said faculties, that there are great and serious defects in the answers and assertions of the aforesaid Joan, to which, unless she corrected them, she was exposing herself to grave dangers; therefore, we deemed it proper that she be charitably exhorted and gently admonished, and that she be caused to be admonished by several upright and learned men, both doctors and others, so that she might be brought back to the way of truth and a sincere profession of our faith. For the sake of this, on the day mentioned above, we went to the place of imprisonment of the said Joan; there assisting with us were Guillaume Boucher, Jacques de Touraine, Maurice de Quesnay, Nicolas Midi, Guillaume Adelie, and Gérard Feuillet, doctors; and Guillaume Haiton, bachelor in sacred theology.

(1) D’Urfé Manuscript, fol. 30, recto and verso.

In whose presence, we, the aforesaid bishop, addressed the said Joan, who then said she was ill, telling her that the aforementioned doctors and masters had come to her in a familiar and charitable manner, visiting her in her illness for her consolation and comfort. Next, we related to her how, on many and various days, in the presence of many wise men, she had been questioned on great and difficult matters concerning the subject of the faith; to which she had also given various and diverse answers, which literate and learned men, attending to and diligently considering them, had noted that many things said and confessed by her were dangerous to the faith; and because she was an illiterate woman and ignorant of the Scriptures, we offered to provide her with learned, scientific, upright, and well-disposed men, who would instruct her properly. And we exhorted the doctors and masters there present that, under all due fidelity by which they were bound to the true doctrine of the faith, they should offer fruitful counsel to the said Joan for the salvation of her soul and body; and if Joan knew of any others besides them who were suited for this, we offered to provide others to her to give her counsel and instruction on what she ought to do, hold, and believe; adding that we were churchmen called to this, willing and inclined, and ready to attend to procuring the salvation of her soul and body by all possible ways, just as we would do for our own relatives and for ourselves. And we were content to provide her with such men every day for her proper instruction, and generally to do all that the Church is accustomed to do in such cases, which does not close her bosom to one who returns. Finally, we told the said Joan to consider well this present salutary admonition and to follow it effectively. For if she opposed these things, relying on her own judgment and inexperienced head, we would have to abandon her; from which she could consider what danger would then happen to her, which we sought to avoid with all our strength and all our affection.

To which the said Joan answered that she thanked us for what we said to her for her salvation, saying further: It seems to me, seeing the sickness that I have, that I am in great danger of death; and if it be so that God wills to do His pleasure with me, I request of you that I may have confession, the sacrament of the Eucharist, and that I may be buried in holy ground.

Then she was told that, if she wished to have the sacraments of the Church, she must confess as a good Catholic, and also that she must submit herself to the Church; and that, if she persevered in that purpose of not submitting herself to the Church, the sacraments she asked for could not be administered to her, except the sacrament of penance, which we were always ready to offer. But she answered: I would not know how to say anything else to you.

It was also said to her that the more she feared for her life because of the sickness she had, the more she ought to amend her life; and she would not have the rights of the Church as a Catholic unless she submitted herself to the Church. She answered: If my body dies in prison, I expect that you will have it put in holy ground; if you do not have it put there, I place my expectation in God.

It was also said to her that she had said elsewhere in her trial that if she had said or done anything that was contrary to our Christian faith ordained by God, she would not wish to maintain it. She answered: I refer to the answer that I made concerning this, and to our Lord.

Also, because she said she had many revelations from God through Saint Michael and Saints Catherine and Margaret, she was asked if some good creature should come affirming that they had a revelation from God touching the deeds of the said Joan, whether she would believe them. She answered that there is no Christian in the world who could come to her and say he had a revelation, but that she would know well whether he spoke the truth or not; and this she would know through Saints Catherine and Margaret.

Asked whether she imagines that God can reveal something to some good creature that is unknown to Joan herself: she answered that it is good to know that He can; but I would not believe, she said, any man or woman unless I had some sign.

Asked whether she believes that Holy Scripture was revealed by God: she answered: You know it well, and it is good to know that it is so.

Also, she was summoned, exhorted, and required to take good counsel from the clergy and notable doctors, and to believe the same counsel for the salvation of her soul.

Asked again whether she would submit her sayings and deeds to the Church militant: she answered finally: Whatever must happen to me, I will not do or say anything other than what I have said before in the trial.

And these things having been thus done by us, the venerable doctors already named, assisting there, exhorted her especially to this: that she should be willing to submit herself and her deeds to the Church militant, alleging to her many authorities of Holy Scripture and examples, and explaining them. And signally one of the doctors, in making his exhortation, adduced that passage of Matthew, xviii: If your brother sins against you, etc.; and it follows, if he will not hear the Church, let him be to you as a heathen and a publican, etc. Which he explained in French words to the said Joan, telling her finally that unless she would submit herself to the Church and obey it, she would have to be abandoned like a Saracen.

To which the said Joan answered that she was a good Christian and well baptized, and as a good Christian she would die.

Asked, since she requests that the Church administer to her the sacrament of the Eucharist, whether she would submit to the Church militant, and it would be promised to administer the aforesaid sacrament to her: she answered that concerning that submission she will not answer otherwise; and that she loves God, serves Him, and is a good Christian; and she would wish to help and maintain the Church with all her power.

Asked whether she would wish that a beautiful and notable procession be ordained to restore her to a good state, if she is not in it: she answered that she is very willing that the Church and Catholics pray for her.

Manchon’s French minute:

• On Wednesday, April 18, 1431, the lords judges and masters Guillaume Boucher, Jacques de Touraine, Maurice de Quesnay, Nicolas Midi, Guillaume Adelie, and Gérard Feuillet, masters in theology, together with Guillaume Haiton, appeared in the chamber where Joan was being held prisoner.

• First, the lord bishop explained that Joan had been questioned over many days upon great and difficult matters, in the presence of notable clerics. He also said that the clerics had examined many things which Joan had said and done, and that in their judgment she had failed in several respects. Since she would not know how to recognize and discern whether some of the matters contained in her trial were contrary to our faith, sacred doctrine, and the doctors approved by the Church, they offered to give her good and salutary counsel for her guidance. She was to consider choosing one or more of those present to advise her how she ought to conduct herself. If she did not choose, the lords judges would send some of the doctors to counsel her and bring her back. The judges also offered to provide her with advisers who were doctors of sacred theology and of canon and civil law.

• She was also told that, unless she would accept counsel and act according to the counsel of the Church, she would be in the greatest danger.

• She answered: It seems to me, seeing the illness that I have, that I am in great danger of death. And if God wills to do His pleasure with me, I ask you to let me have confession and my Saviour also, and to be buried in holy ground.

• She was told: If you wished to have the rights and sacraments of the Church, you would have to act as good Catholics ought to act and submit yourself to Holy Church. She answered: I would not know what else to say to you about it now.

• She was also told that the more she feared for her life because of the illness, the more she ought to amend her life, and that she would not have the rights of the Church as a Catholic unless she submitted herself to the Church. She answered: If my body dies in prison, I expect you to have it placed in holy ground. If you do not have it placed there, I entrust myself to our Lord.

• She was also told that she had formerly said in her trial that, if she had done or said anything contrary to our Christian faith ordained by our Lord, she would not wish to maintain it. She answered: I rely on the answer I have given about it and on our Lord.

• Because she said that she had several times received revelations from God through Saint Michael and Saints Catherine and Margaret, she was asked whether, if some good person came and affirmed that they had received a revelation from God concerning her case, she would believe that person. She answered that there was no Christian in the world who could come to her claiming a revelation without her knowing whether that person spoke the truth; and she would know it through Saints Catherine and Margaret.

• Asked whether she imagined that God could reveal something to a good person which was unknown to her, she answered: It is well to know that He can; but I would believe neither man nor woman unless I had some sign.

• Asked whether she believed that Holy Scripture was revealed by God, she answered: You know it well, and it is well to know that it was.

• She was summoned, exhorted, and required to accept the good counsel of the clerics and notable doctors, and to believe it for the salvation of her soul.

• Her final answer, when asked whether she would submit herself and her deeds to Holy Mother Church, was: Whatever may happen to me because of it, I will do or say nothing else about it, for I have spoken of it already in the trial.

• These things having been done, the venerable doctors present—masters Guillaume Le Boucher, Maurice de Quesnay, Jacques de Touraine, Guillaume Adelie, and Gérard Feuillet—especially exhorted her to submit herself and her deeds to our mother the Church, setting out and explaining to her many authorities and examples from Holy Scripture. Among the other exhortations, master Nicolas Midi cited the passage from Matthew.

• Joan answered that she was a good Christian and so forth.

• Asked, since she requested that the Church give her her Creator, whether she would submit herself to the Church if she were promised that He would be given to her, she answered that concerning that submission she would give no answer other than the one she had already given; that she loved and served God and was a good Christian; and that she wished to help and uphold Holy Church with all her power.

• Asked whether she wished a fine and notable procession to be arranged to restore her to a good state, if she was not in it, she answered that she was very willing for the Church and Catholics to pray for her.

May 2. Public Admonition Made to the Maid. #

Also, on Wednesday, the second day of May, in the year of our Lord 1431, we, the aforesaid judges, presiding in the chamber of the castle of Rouen, near the great hall of the same castle; assisting there and by our order convoked thither, the reverend fathers, lords, and masters: Nicolas, abbot of Jumièges, Guillaume, abbot of Cormeilles, doctors of decrees; the Abbot of Saint-Ouen; the Prior of Saint-Lô; also Pierre, prior of Longueville; Jean de Nibat, Jacques Guesdon, Jean Fouchier, Maurice de Quesnay, Jean Fabri, Guillaume Boucher, Pierre Houdenc, Jean de Châtillon, Erard Emengart, Richard Praty, Jean Carpentier, Pierre Maurice, doctors; Nicolas Coppequesne, Guillaume Haiton, Thomas de Courcelles, Richard de Grouchet, Pierre Minier, Raoul Silvestre, Jean Pigache, Jean Mauger, and Jean Eude, bachelors in sacred theology; Raoul Roussel, treasurer of the church of Rouen, doctor in both laws; Jean Garin, doctor in canon law; Robert Barbier, Denis Gastinel, Jean Ledoux, doctors in both laws; Nicolas de Venderès, archdeacon of Eu; Jean Pinchon, archdeacon of Josas; Jean Brulot, cantor of the church of Rouen; Richard de Saussay, Laurent Dubust, Aubert Morel, Jean de Chemin, Jean Colombel, Raoul Anguy, Jean Tavernier, Guérould Postel, in canon law; André Marguerie, archdeacon of Petit-Caux; Jean de l’Épée, Gilles Deschamps, chancellor; Nicolas Caval, canons of the church of Rouen; Guillaume de Livet, Pierre Carré, Geoffroy de Crotey, Burel de Cormeilles, licentiates in civil law; Guillaume Desjardins, Jean Tiphaine, doctors; Guillaume de La Chambre, licentiate in medicine; brother Isambart de La Pierre, Guillaume Legrant; Jean de Rosay, curate of Duclair; brother Jean de Bastes, Eustache Cateleu, Regnault Lejeune, Jean Mahomet, Guillaume le Cauchois, Jean le Tonnellier, and Laurent Leduc, priests;

We, the aforesaid bishop, addressed the lords and masters above-mentioned in this manner:

(1) Today Duclair, chief town of a canton in the arrondissement of Rouen.

After this woman had been fully questioned, and had answered to the articles judicially proposed to her on behalf of the promoter; we sent her confessions, compendiously reduced into a certain form of assertions, to doctors and experts, both in sacred theology and in canon and civil law, so that we might have their consultation upon these matters. And already, from the sentence and opinions of very many, we have sufficiently recognized that this woman seemed to be defective in many things, although the matter has not yet been ultimately determined by us; and before we proceed to such an ultimate determination of the business, it seemed to many upright, conscientious, and also learned men to be highly expedient that we should labor by all means to instruct her upon those things in which she seemed to fail, and with all our power to bring her back to the way and knowledge of the truth. Which indeed we have desired and do desire to accomplish with all our wishes. This also we all ought to seek, and especially we who are engaged in the Church and the administration of divine things, that we should charitably show her what, in her sayings or deeds, dissents from the faith, truth, and religion; and charitably admonish her that she be mindful of her salvation. For which cause, we first attempted to bring her back through several notable doctors in theology, whom we sent to her at various times and on various days, now these, now others; who to the best of their power worked at this matter with all gentleness, and with any coercion whatsoever ceasing. But the cunning of the Devil prevailing, they have not yet been able to profit anything in this. Since, however, we saw that such private admonition brought no fruit, it seemed opportune that, you all being solemnly assembled, this woman should be gently and charitably admonished concerning her aforesaid return; because perhaps your presence and the exhortation made by many will lead her more easily to humility and obedience, so that she does not acquiesce too much in her own opinion, but believes the counsel of upright and wise men who know divine and human laws, lest she expose herself to grave dangers, by which both her soul and body could perish. And to make this admonition, we have deputed a most learned, ancient master in theology, singularly experienced in such matters, namely master Jean de Châtillon, archdeacon of Évreux, who, if it pleases him, will at present accept this burden of opening to the same woman certain specific points in which she seems to fail, as we have gathered from the counsels and deliberations of experts, and inducing her to withdraw from such defects and crimes, and to acknowledge the way of truth. Therefore, this woman will now be brought here before you, and, as was said before, she will be admonished; and if anyone can do or say anything good for her easier return and salutary instruction, for the salvation of her soul and body, we ask that he do not refuse to open it to us or bring it into our midst.

And she arriving and being brought that day before us, the aforesaid judges, we, the aforesaid bishop, on our own behalf and that of our co-judge, admonished the same Joan that she should acquiesce in the counsel and admonitions to be made to her by the aforesaid lord archdeacon, professor of sacred theology, who would say many good things to her for the salvation of her soul and body, and that she should acquiesce in them. Which if she did not do, she would expose herself to danger of body and soul; explaining many things to the said Joan according to the tenor of the schedule inserted below.

And then we, the aforesaid judges, requested the same lord archdeacon that he proceed charitably in the matter of the said admonitions. Which lord archdeacon, obeying our commands, beginning to teach and instruct the same Joan, first explained to the same Joan that all Christ’s faithful were bound and obligated to hold and believe the Christian faith and the articles of the faith; and he admonished and required her, by way of a general admonition, that she should be willing to correct and amend herself and her deeds and sayings according to the deliberation of the venerable doctors and masters, learned both in divine and in canon and civil law.

To which general admonition, Joan herself answered: Read your book, meaning the schedule which the said lord archdeacon held, and then I will answer you. I place my expectation in God, my creator, for everything; I love Him with all my heart.

And then asked if she wished to answer further to the said general admonition: she answered: I place my expectation in my judge: He is the King of heaven and earth.

Afterward, indeed, the said lord archdeacon, proceeding to make the particular admonitions to the same Joan, according to the tenor of the following schedule, began thus:

I. First, he recited how she had said elsewhere that if anything perverse should be found in her sayings and deeds, and this were shown to her by churchmen, she would wish to amend it. In which she spoke well and laudably, for every Christian ought to have this humility, to render himself always ready to obey those wiser than himself and to believe the judgment of good and wise men more than his own opinion. Subsequently, however, her sayings and deeds were diligently examined for many days by doctors and churchmen. In which are found many and great defects; which nevertheless, if she will humbly amend them, as becomes a good and devout Christian, churchmen are ready to deal with her mercifully and charitably for her salvation. If, however, through pride and arrogance, she wishes to persist in her own opinion, believing that she understands more in those things which are of the faith than doctors and literate men, she would expose herself to grave dangers.

II. Also, he explained to her how, concerning the revelations and apparitions which she said she had, she does not wish to submit herself to the Church militant nor to any living man, but to God alone she wishes to refer her sayings and deeds. And he declared to her, concerning this, what the Church militant is, and what authority it has from God, and in whom that authority resides; and how every Christian is bound to believe that there is one holy Catholic Church, which is always ruled by the Holy Spirit and never errs or fails; to which also every Catholic is bound to obey as a son to a mother, and to submit all his sayings and deeds to its determination; nor ought anyone, whatever apparitions or revelations he may have, to withdraw himself on that account from the judgment of the Church, since even the apostles submitted their writings to the Church; and the whole Scripture which was revealed by God is delivered to us to be believed through mother Church, which is the infallible rule to which we must conform in all things, without any schism or division whatsoever, as the apostle Paul teaches in many places, etc. Also, a revelation made by God always induces to the keeping of obedience and humility in order to superiors and to the Church, and never to the contrary; nor does the Lord wish that anyone presume to say he is subject to the Lord alone, or to refer his sayings and deeds to Him alone; rather, He delivered to churchmen and committed to them the authority and power of knowing and judging concerning the deeds of the faithful, whether good or bad; whom he who despises, despises God, and he who hears them, hears God. Finally, he admonished her that she believe the Catholic Church itself cannot err or judge anyone unjustly, because he who does not believe this, errs against that article of the faith, One holy, etc., which then was explained to her at length; and if anyone remains obstinately in this, he is deemed a heretic. She was also admonished consequently that she submit all her sayings and deeds, whatever they may be, purely and simply, to the judgment of holy mother Church and to its determination, because he who does not do this is a schismatic, and shows himself to think ill of the holiness of the Church itself and its infallible direction by the Holy Spirit; adding the heavy penalties which canon laws decree to be inflicted on those who thus deviate.

III. Also, it was declared to the same how she has now for a long time persevered in wearing, contrary to the decency of her sex, a male habit, in the manner of men-at-arms, and assiduously wears it without any necessity; which is scandalous, contrary to good and decent manners; having also her hair cut in a round fashion; and these things are also contrary to the precept of God, placed in Deuteronomy xxii: A woman shall not be clothed, etc.; contrary to the precept of the Apostle, saying that a woman ought to veil her head; contrary to the prohibitions of the Church made in sacred general Councils; contrary to the doctrine of Saints and doctors, both of sacred theology and of canon law; and that they are things of bad example among other women, etc. And especially in this the said Joan failed gravely: that, for the curiosity of wearing that deformed habit, she preferred not to receive the sacrament of the Eucharist at the time ordained by the Church, rather than to leave off such a habit and take another in which she could decently and reverently receive the sacrament itself; contemning in this the precept of the Church because of such curiosity, although she had been admonished upon this many times, and especially around the Easter feasts, when she said she wished to hear mass and receive the sacrament of the Eucharist, and greatly desired this; and then she was told to take a woman’s dress, which she had refused and was refusing to do: in which things she showed herself to sin gravely. Wherefore, he admonished her to desist from these things, and that she should be willing to leave off the aforesaid male dress.

IV. Also, that the said Joan, not content to wear this habit with the aforesaid circumstances, even wished to maintain that she did well and did not sin. But to say that anyone does well in coming against the doctrines of the Saints, the precepts of God and the Apostles, contemning also the precept of the Church, for the curiosity of an indecent and dishonest habit, is an error in the faith; and whoever would wish to defend this obstinately would fall into heresy. Furthermore, she also wished to attribute these sins to God and the Saints; in which she blasphemes God and the Saints, attributing to them what does not befit them; for God and the Saints wish that all decency be observed, and that sins, curiosities, and other things be avoided; nor do they wish that the precepts of the Church be contemned for such things. Therefore, he admonished her that she should cease to speak such blasphemies, nor presume to attribute such things to God and the Saints, and to defend them as licit.

V. Also, that very many solemn and notable churchmen have considered and diligently seen those things which the said Joan had brought forward concerning revelations and apparitions, and, having attended to the evident lies which she had feigned concerning the crown brought to Charles and the coming of angels to him, which both by those who were in those parts thereafter, and by others, are sufficiently known to be false and feigned; having considered also those things which she said of the kisses and embraces of Saints Catherine and Margaret, and that she said they came to her daily, even many times, without special effect, without appearance for which it would befit them to come so frequently, which Saints never have been accustomed to do in such miraculous apparitions; and that she said she knew nothing of their limbs and circumstances, except of their heads, which in no way agrees with such frequent vision; having attended also to many things which she said were commanded her about wearing the habit, about making these answers such as she made in judgment, which do not agree with the precepts of God and the Saints, nor are they to be believed to be commanded by them; together with many other things which doctors and experts in this matter have well considered: they see and recognize that such revelations and apparitions were not given to her by God, as she boasted. And it was shown to her how great a danger it is for anyone to presume so much of themselves that they repute themselves fit to have such apparitions and revelations, and on that account to lie about those things which pertain to God, falsely prophesying and divining what they do not have from God, but find out from the fiction of their own heart; whence can follow the seduction of peoples, the raising up of new sects, and many other unspeakable things to the subversion of the Church and the Catholic people. How also it is a grave danger to search curiously into things that are above oneself, and to wish to believe in new things, contrary to the counsel of the Church and prelates, or even to invent new and unusual things; for demons are accustomed to mingle in such curiosities, either by occult instincts or by manifest apparitions, transfiguring themselves into angels of light, and, under the appearance of piety or of some good, drawing to pestiferous pacts and casting into error, God permitting this because of the presumption of men who dare to implicate themselves in such curiosities. Therefore, he admonished her that she should cease to speak such vanities and lies, and return to the way of truth.

VI. Also, that from this root (namely, of revelations so feigned), she has brought forth many other crimes, as that, usurping to herself that which is proper to God, she presumes to predict future contingencies and to assert them, and also occult present things, such as a sword hidden under the earth; and also she had boasted that she certainly knew of certain persons that they are beloved by God; and of herself, that she knew she was forgiven the sin she had committed by casting herself down from the tower of Beaurevoir: which things are divinatory, presumptuous, and temerarious; and also that she said she had adored unusual things appearing to her, when nevertheless she related that she had no sufficient certainty by which she ought to believe them to be good spirits; nor had she upon this had the counsel of her own curate or of any other churchman, boasting of a thing, in this, which borders on idolatry, and is temerarious; thinking that she ought not to believe so lightly, even if things appeared to her in this way (which nevertheless seems to be said). She dared also besides this to say that she believed the things appearing to her to be Saints Catherine and Margaret and angels, as firmly as she believed the Christian faith; in which she believed temerariously, and seemed to think that there is no greater or stronger reason for believing the Christian faith and its articles delivered to us through the Church, than some things appearing in a new and unusual way; concerning which no determination, no consultation of the Church is had, rather it is commanded by Christ, the Saints, and the Church, that light belief be not given to such apparitions. And it was said to her that she should advise herself well.

And when the aforesaid archdeacon had explained the premises to Joan in French words, according to the tenor of the aforesaid memorial, she answered those things which follow:

And first, to those things which had been said to her in the first and second articles of the same memorial, she answered: I answer only as much to these things now as I have answered at other times.

And when it was declared to her what the Church militant is, and she was admonished concerning holding and believing that article One holy, etc., and that she should submit herself to the Church militant, according to the tenor of the second article of the aforesaid memorial: she answered: I believe well the Church existing here below; but of my deeds and sayings, as I have said at other times, I expect and refer myself to the Lord God. Also she says: I believe well that the Church militant cannot err or fail; but, as for my sayings and deeds, I place and refer them entirely to God, who made me do whatever I have done. Also she says that she submits herself to God, her creator, who made her do these things; and she refers herself to Him and to her own person.

Asked whether she wishes to say that she has no judge on earth, and whether our lord the Pope is her judge: she answered: I will not say anything else to you of this. I have a good master, namely God, in whom I place my expectation for everything, and not in another.

Also, when it was said to her that, if she would not believe the Church and also believe that article One holy Catholic Church, she would be a heretic in maintaining this, and would be punished by other judges with the penalty of fire: she answered: I will not say anything else to you of this. And if I saw the fire, I would say all that which I say to you, and I would not do otherwise in this.

Asked whether, if a holy general Council, such as our Holy Father the Pope, the Cardinals, and others of the Church were here, she would be willing to refer and submit herself to the same holy Council: she answered: You will not draw anything else from me concerning this.

Asked if she would submit herself to our lord the Pope: she answered: Lead me to him, and I will answer him. Nor would she answer otherwise.

Also, concerning those things which were said to her about the habit, etc., according to the third and fourth articles of the aforesaid memorial: she answered that, concerning that habit, she had been well willing to assume a long tunic and a woman’s hood to go to church and receive the sacrament of the Eucharist, as she answered at other times, provided that, immediately after, she might lay aside that habit and resume the one she now wears. And as for the other things which were explained to her concerning this, about wearing this habit without necessity, especially while she is in prison, etc.: she answered: When I shall have done that for which I am sent on behalf of God, I will take a woman’s habit.

Asked whether she believes she does well, taking a male habit: she answered: I place my expectation in God.

Also, when she was admonished and those things were explained to her which are contained in the fourth article of the aforesaid memorial: she answered that she did not blaspheme God or the Saints.

Admonished again that she should desist from wearing a male habit and from believing that she does well in wearing it, and that she should receive a woman’s habit: she answered that she will not do otherwise concerning this.

Also, asked whether, as often as Saints Catherine and Margaret come to her, she signs herself with the sign of the cross: she answered that sometimes she makes the sign of the cross, and sometimes not.

Also, concerning those things which were said to her about revelations, etc., according to the tenor of the fifth article of the aforesaid memorial: she answered that concerning this she refers herself to her judge, namely God. And she said that her revelations are from God, without any other medium.

Asked whether, concerning the sign delivered to her king, she would refer herself to the archbishop of Reims, the lord of Boussac, Charles de Bourbon, the lord of La Trémoille, and Étienne called La Hire, to whom or to some of whom she said at other times she had shown that crown of which mention is made above, and that they were present when the angel brought the aforesaid crown to him whom she calls her king, which he delivered to the aforesaid archbishop; or whether she would refer herself to others of her party, who might write under their seals what there is of this: she answered: Provide me a messenger, and I will write to them of this whole trial. And otherwise she would not believe or refer herself to them.

Also, concerning those things which were said to her about the presumption of divining future contingencies, etc., according to the sixth article of the aforesaid memorial, she answered: I refer myself concerning this to my judge, namely God, and to that which I answered of this at other times, which is written in the book.

Also, asked whether, if there be sent to her three or four churchmen of her party who may come here under safe conduct, she would refer herself to them concerning her apparitions and those things which are contained in this trial: she answered that let it be done that they come; afterward she will answer. And otherwise she would not refer herself to them or submit concerning this trial.

Asked whether she would refer herself or submit to the church of Poitiers, where she was examined: she answered: Do you believe you can catch me in this manner and by this draw me to you?

Also, in conclusion, abundantly and anew, the same Joan was generally admonished to submit herself to the Church under penalty of being abandoned by the Church; because if the Church abandoned her, she would be in great danger of body and soul, and could put herself in danger of incurring the penalties of eternal fire, as to her soul, and temporal, as to her body, by the sentence of other judges. To which she answered: You will not do that which you say against me, but that evil will happen to you in body and soul.

Asked to say one reason why she does not refer herself to the Church: to this she would make no other answer.

After these things, several doctors and men expert in different states and different faculties, admonished and induced her charitably, and exhorted her to submit herself to the universal Church militant, to our lord the Pope, and to the holy general Council, explaining to her the dangers to which she exposed herself, as to soul and body, unless she submitted herself and her deeds to the Church militant. She answered as before.

And finally, we, the aforesaid bishop, said to the same Joan that she should consider well and advise herself upon the aforesaid admonitions, counsels, and charitable exhortations, and think otherwise. To which the said Joan answered, asking: Within what time shall I advise myself? And we told her that she should advise herself then in the present and answer what she wished. And when she answered nothing further, we departed from that place, and the same Joan was led back to the place of her imprisonment.

Manchon’s French minute:

• When Joan had arrived and was brought before the lords judges that day, the lord bishop admonished her to accept the counsel and admonitions which master Jean de Châtillon, doctor of sacred theology, would give her, since he would tell her many good things for the salvation of her soul and body, and to heed him. Master Jean de Châtillon admonished her as contained in the schedule entitled: Here follow certain matters to be kept in mind while Joan is being admonished, etc.

• Before beginning, he said first that the faithful were bound to hold and believe the Christian faith and the articles of faith.

• The preceding general admonition was explained to her.

• Asked whether she wished to correct and amend herself according to the deliberation of the experts, she answered: Read your book—meaning the schedule which the lord archdeacon held—and then I will answer you. I entrust everything to God, my Creator; I love Him with all my heart.

• Asked whether she wished to answer anything further to that general admonition, she answered: I entrust myself to my judge: He is the King of heaven and earth.

(1) D’Urfé Manuscript, fol. 26, recto.

• She was told: You have said before that your deeds should be seen and examined in comparison with what is contained in the preceding schedule. She answered now as she had answered before.

• It was explained to her what the Church militant is, and she was admonished to believe and hold the article One holy Church, and to submit herself to the Church militant. She answered: I do indeed believe in the Church here below; but as to my deeds and words, as I have said before, I entrust and refer myself to God. She also said: I do indeed believe that the Church militant cannot err or fail; but as to my words and deeds, I place and refer them wholly to God, who caused me to do what I have done. She said that she submitted herself to God, her Creator, who caused her to do these things, and referred herself to Him in His own person.

• Asked whether she meant that she had no judge on earth, and whether our Holy Father the Pope was her judge, she answered: I will say nothing else to you about it. I have a good master, namely our Lord, to whom I entrust myself entirely, and to no other.

• She was told that, if she would not believe the Church and the article the holy Catholic Church, she would be a heretic for maintaining this and would be punished by being burned under the sentence of other judges. She answered: I will say nothing else to you about it; and if I saw the fire, I would still say everything that I am saying to you, and would do nothing else.

(1) In the margin: A proud answer.

• Asked whether, if the General Council—our Holy Father, the cardinals, and the others—were here, she would refer and submit herself to it, she answered: You will draw nothing else from me about it.

• Asked whether she wished to submit herself to our Holy Father the Pope, she answered: Take me to him, and I will answer him. She would answer nothing further.

• Concerning her clothing, she answered that she was willing to take a long gown and a woman’s hood in order to go to church and receive her Saviour, as she had answered before, provided that immediately afterward she might take it off and resume the clothing she wore.

• Concerning the rest that was explained to her about having taken a man’s clothing without necessity, especially while she was in prison, she answered: When I have done that for which I was sent by God, I will take a woman’s clothing.

• Asked whether she believed that she did well to take a man’s clothing, she answered: I entrust myself to our Lord.

• In response to the exhortation that, by saying she did well and did not sin in wearing that clothing in the circumstances concerning its adoption and use, and by saying that God and the saints caused her to do it, she blasphemed them—as is more fully contained in the schedule—and that she erred and did wrong, she answered that she did not blaspheme God or His saints.

• Admonished to cease wearing the clothing and believing that she did well to wear it, and to resume a woman’s clothing, she answered that she would do nothing else about it.

• Asked whether she made the sign of the cross every time Saints Catherine and Margaret came, she answered that sometimes she did and sometimes she did not.

• Concerning the revelations, she answered that she referred herself to her judge, namely God, and said that her revelations were from God without any other intermediary.

• Asked whether, concerning the sign given to her king, she would refer herself to the archbishop of Reims, the lord of Boussac, Charles de Bourbon, La Trémoille, and La Hire, to whom or to some of whom she had previously said she showed the crown, and who were present when the angel brought that crown and gave it to the archbishop; or whether she would refer herself to others of her party who might write under their seals what the truth was, she answered: Give me a messenger, and I will write to them about this whole trial. She was otherwise unwilling to believe or refer herself to them.

(1) Jean de La Brosse, marshal of France for Charles VII, is called in the chronicles sometimes the marshal of Boussac and sometimes the marshal of Sainte-Sévère, because he possessed the lordships of Boussac and Sainte-Sévère.

(2) Étienne de Vignoles, so well known by the name La Hire, was bailiff of Vermandois for Charles VII.

(3) There is probably a copying error here. In place of ainsné, I would propose au sire.

• Concerning rash belief and future contingencies, she answered: I refer myself to my judge, namely God, and to what I answered before, which is in the book.

• Asked whether, if two, three, or four knights of her party were sent to her under safe conduct, she would refer herself to them concerning her apparitions and the things contained in this trial, she answered that they should be brought and then she would answer. Otherwise she was unwilling to refer or submit herself to them concerning this trial.

• Asked whether she wished to refer and submit herself to the church of Poitiers, where she had been examined, she answered: Do you think you can catch me in this way and thereby draw me to you?

• In conclusion, she was abundantly and anew admonished in general to submit herself to the Church, under penalty of being abandoned by the Church; and that, if the Church abandoned her, she would be in great danger of body and soul and could expose herself to the penalties of eternal fire as to her soul, and temporal fire as to her body, under the sentence of other judges. She answered: You will not do what you say against me without evil coming upon you in both body and soul.

• Asked to give one reason why she did not refer herself to the Church, she would make no other answer.

• Afterward several doctors of different ranks and faculties charitably admonished, urged, and exhorted her to submit herself to the Church. She answered as before.

• Finally, the lord bishop told Joan to consider the matter carefully. Joan asked: Within what time am I to consider it? The lord bishop answered that she should consider it then and answer as she wished.

(2) D’Urfé Manuscript, fol. 26, recto and verso.

May 9. Under Threat of Torture. #

Also, in the same year, on Wednesday, the ninth day of the aforesaid month of May, the said Joan was brought before us, the aforesaid judges, being in the great tower of the castle of Rouen, there being present: the reverend father lord abbot of Saint-Corneille of Compiègne; masters Jean de Châtillon, Guillaume Érard, doctors of sacred theology; André Marguerie and Nicolas de Venderès, archdeacons in the church of Rouen; Guillaume Haiton, bachelor in sacred theology; Aubert Morel, licentiate in canon law; Nicolas Loyseleur, canon of the church of Rouen, and master Jean Massieu.

(1) Jean Dacier, abbot of Saint-Corneille of Compiègne in the diocese of Soissons, licentiate in law and former chaplain of Pope Martin V, was deprived of his temporalities by Charles VII and died on May 4, 1437, after attending the Council of Basel as representative of the abbots of the province of Reims. Gallia Christiana.

The same Joan was required and admonished to answer the truth concerning many and diverse points contained in her trial, which she had at other times denied, and in which she had answered falsely, since certain informations, proofs, and vehement presumptions were had concerning this; and many of the aforesaid points were read and explained to her, and she was told that, unless she confessed the truth upon these, she would be put to the torture, which was then shown to her prepared in the same tower. There also were present the officers who, by our command, were ready to put her to such torture, for her reduction to the way and knowledge of the truth, so that by this the salvation of her soul and body might be procured, which she by false inventions was exposing to grave dangers.

To which Joan herself answered in this manner: Truly, if you should make me have my limbs torn apart, and make my soul depart from my body, I would not say anything else to you; and if I should say anything of this to you, afterward I would always say that you had made me say it by force. Also she said that on the last feast of the Holy Cross, she had comfort from Saint Gabriel; and she believes it was Saint Gabriel; and this she knew through her voices, that he was Saint Gabriel. Also, she says that she asked counsel of her voices whether she should submit herself to the Church because the churchmen were pressing her strongly to submit herself to the Church; and those voices told her that, if she wishes God to help her, she should place her expectation in Him for all her deeds. Also, she says she knows well that the Lord has always been the master of all her deeds, and that the Devil had never had power over her deeds. Also, she says she asked her voices whether she would be burned, and that the same voices answered her that she should place her expectation in the Lord, and He will help her.

Also, asked concerning the sign of the crown which she says was delivered to the archbishop of Reims, whether she would refer herself to the same archbishop: she answered: Make him come, and afterward I will answer you concerning this; nor would he dare to say the contrary of what I have told you of it.

But seeing the obstinacy of her mind and her manner of answering, we, the aforesaid judges, fearing lest the torments of torture would profit her little, deemed it proper to desist from inflicting them for the present, until we should have fuller counsel upon this.

Manchon’s French minute:

• On Wednesday after Vocem jucunditatis, May 11, in the great tower of the castle of Rouen, Joan was brought before the lords judges and masters Jean de Châtillon, Guillaume Érard, the lord abbot of Saint-Corneille, Guillaume Haiton, André Marguerie, Nicolas de Venderès, Aubert Morel, Nicolas Loyseleur, and Jean Massieu, dean of the rural deanery.

• After the judges had made requests and admonitions to her, she answered: Truly, if you were to have my limbs torn apart and my soul driven from my body, I would still tell you nothing else; and if I did tell you anything about it, afterward I would always say that you had made me say it by force.

• She said that on the feast of the Holy Cross she heard the comfort of Saint Gabriel, and believed it was Saint Gabriel; she knew from the voices that it was he.

(1) The feast of the Finding of the Holy Cross, May 3.

• She said that she had asked counsel of her voices whether she should submit herself to the Church, because the churchmen were pressing her strongly to submit; and they told her that, if she wished our Lord to help her, she should entrust all her deeds to Him. She said that she knew well that our Lord had always been master of her deeds and that the Enemy had never had power over them. She also said that she had asked her voices whether she would be burned, and that they answered that she should entrust herself to our Lord and He would help her.

• Concerning the sign of the crown which she said had been given to the archbishop of Reims, asked whether she would refer herself to him, she answered: Have him come here, let me hear him speak, and then I will answer you; nor would he dare say the contrary of what I have told you about it.

(1) D’Urfé Manuscript, fol. 31, recto.

May 12. Resolved that Joan is Not to be Tortured. #

Also, on Saturday, the twelfth day of the said month of May, immediately following, in the house of our habitation, of the aforesaid bishop of Beauvais; we, the aforesaid judges, presiding, and there assisting the venerable lords and masters: Raoul Roussel, treasurer; Nicolas de Venderès and André Marguerie, archdeacons and canons of the church of Rouen; Guillaume Érard, master in sacred theology; Robert Barbier, Denis Gastinel, Jean Ledoux, and Aubert Morel, licentiates in canon law; Thomas de Courcelles, Nicolas Coppequesne, bachelors in sacred theology; Nicolas Loyseleur and brother Isambart de La Pierre.

We, the aforesaid bishop, recited those things which on Wednesday last past had been done; asking counsel from the same assistants what remained to be done, and signally whether it was expedient to put the aforesaid Joan to the torture. Having heard the opinions of each and considered those things which on the aforesaid Wednesday had been answered by Joan herself, and having attended also to her disposition, will, and circumstances in that matter: we concluded that there was no need nor was it expedient to put her to the aforesaid torture, and that we would proceed further to other things thereafter.

Manchon’s French minute:

• On Saturday, May 12, at the hour of vespers, there assembled in the house of the lord Bishop of Beauvais, before him and the lord vicar of the Inquisitor, the lords and masters Raoul Roussel, treasurer; Nicolas de Venderès, archdeacon; André Marguerie; Guillaume Érard, doctor of theology; Robert Barbier; Denis Gastinel; Aubert Morel; Thomas de Courcelles; Nicolas Coppequesne; Jean Ledoux; Isambart de La Pierre; and Nicolas Loyseleur.

• The events of the preceding Wednesday were explained, and they were asked what should be done next and whether it was expedient to put Joan to torture.

• First, master Raoul Roussel said that it seemed to him that she should not be tortured, lest so well-conducted a trial be open to challenge.

• Master Nicolas de Venderès said that it seemed to him inexpedient to put her to torture for the present.

• Master André Marguerie said that it was inexpedient for the present.

• Master Guillaume Érard said that she would be put to torture in vain, since there was already sufficiently ample material without torture.

• Master Robert Barbier agreed with the preceding opinions. She should be charitably admonished one final time to submit herself to the Church; and if she would not, they should proceed further in the name of the Lord.

• Master Denis Gastinel said that it was inexpedient to put her to torture.

• Master Aubert Morel said that it seemed expedient to put her to torture in order to learn the truth about her lies.

• Master Thomas de Courcelles said that it seemed good to put her to torture. He also said that she should be asked whether she wished to submit herself to the judgment of the Church.

• Master Nicolas Coppequesne said that it was inexpedient to put her to torture, but that she should again be charitably admonished to submit herself to the determination of the Church.

• Master Jean Ledoux agreed with the preceding opinions.

• Brother Isambart de La Pierre agreed with the preceding opinions, but said she should be given a final admonition to submit herself to the Church militant.

• Master Nicolas Loyseleur said that it seemed to him that, as a remedy for her soul, it would be good to put her to torture; nevertheless, he deferred to the opinions of those already named.

• Master Guillaume Haiton arrived and was of the opinion that she should not be put to torture.

• Master Jean Le Maistre, vicar, said that she should again be asked whether she believed she ought to submit herself to the Church militant.

(1) D’Urfé Manuscript, fol. 31, recto and verso.

May 19. The deliberations of the University of Paris having been read, the assisting lords deliberated in conformity with them. #

Likewise, on the Saturday immediately following, the nineteenth day of the said month of May, before us, the aforesaid judges, present in the chapel of the archiepiscopal house of Rouen and sitting as a tribunal, there appeared the venerable men, lords, fathers, and masters: Gilles of Fécamp, Guillaume de Mortemer, doctors of sacred theology; Nicolas de Jumièges, Guillaume de Cormeilles, doctors of canon law, abbots; as well as the Abbot of Préaux and the Prior of Saint-Lô, the Prior of Longueville, Jean de Nibat, Jacques Guesdon, Jean Foucher, Maurice de Quesnay, Jean Fabri, Guillaume Le Boucher, Pierre Houdenc, Jean de Châtillon, Érard Emengart, Jean Beaupère, Pierre Maurice, Nicolas Midi, doctors; Guillaume Haiton, Nicolas Coppequesne, Thomas de Courcelles, Richard de Grouchet, Pierre Minier, Raoul Silvestre, Jean Pigache, bachelors in sacred theology; Raoul Roussel, doctor of both laws; Jean Guérin, Pasquier de Vaux, doctors of canon law; Robert Barbier, Denis Gastinel, in canon law; André Marguerie, in civil law; Nicolas de Venderès, Jean Pinchon, in canon law; Jean de l’Épée, Gilles Deschamps, Nicolas Caval, in civil law; Jean Brûlot, in canon law, licentiates; Nicolas Loiselleur, canons of the church of Rouen; Jean Ledoux, Guillaume de Livet, Pierre Carrel, Geoffroy de Crotay, Richard de Saussay, Burel de Cormeilles, Aubert Morel, Jean de Chemin, Laurent Dubust, Jean Colombel, Raoul Anguy, Guérould Postel, some licentiates in canon law, others in civil law.

In whose presence, we, the oft-mentioned bishop, explained how we had recently received the deliberations and opinions of notable doctors and masters, in a copious multitude, upon the assertions given and confessed by the prenamed Joan; which deliberations having been obtained, we could have proceeded further to the conclusion of the case, since they seemed deservedly sufficient. But in order that we might show honor and reverence to our mother, the University of the study of Paris, and that we might have a fuller and clearer elucidation of the matter, for the greater peace of consciences and the edification of all, we deemed it proper to transmit the mentioned assertions to the aforesaid mother University, and especially to the Faculties of Theology and of Decrees, requesting the deliberations of the doctors and masters of the same University and most especially of the said two Faculties. Which University, and signally the two Faculties themselves, kindled with no small zeal for the faith, diligently, maturely, and solemnly gave their deliberations upon each point, and transmitted them to us under a public instrument. Which deliberations contained in the instrument itself, we then caused to be read through word for word, openly and intelligibly, in the hearing of all the prenamed doctors and masters. Thereafter, indeed, having heard these deliberations of the University and of the aforesaid Faculties, the aforesaid lords spoke and explained their own deliberations in conformity with the said Faculties and University, beyond those things which they had otherwise deliberated upon this matter, both concerning the qualifications of the aforesaid assertions and concerning the manner of proceeding which we ought to hold further. The tenors of which deliberations and also of the letters of the said University we have caused to be written here.

Manchon’s French minute:

• In the year of our Lord 1431, on Saturday, May 19, there assembled in the chapel of the archiepiscopal manor, before the lords Bishop of Beauvais and vicar of the lord Inquisitor, the lords and masters Raoul Roussel; Nicolas de Venderès; the Abbot of Fécamp; André Marguerie; Jean Pinchon; Jean de Châtillon; Érard Emengart; Guillaume Le Boucher; the Prior of Longueville; Jean Beaupère; Nicolas Midi; Maurice de Quesnay; Pierre de Houdenc; Jean Fabri; the Abbot of Mortemer; the Prior of Saint-Lô; Pierre Maurice; Jacques Guesdon; Jean Fouchier; the Abbot of Cormeilles; Thomas de Courcelles; Nicolas Coppequesne; Raoul Silvestre; Jean Pigache; Richard de Grouchet; Nicolas Loyseleur; Pasquier de Vaux; Denis Gastinel; Jean Mauger; Jean Fécart; Jean de l’Épée; Geoffroy de Crotay; Guillaume de La Chambre; Jean de Chemin; Martin Lavenu; Isambart de La Pierre; Guillaume de Livet; Jean Ledoux; Jean Colombel; Richard de Saussay; Laurent Dubust; Pierre Le Minier; Pierre Carré; and Raoul Anguy.

• First, the lord bishop recited the course of the trial at length.

• Then, by order of the lords judges, the instrument containing the deliberation of the University of Paris was read.

• After it had been read, the schedule of the deliberations given at Rouen by many masters and doctors was also read, together with the deliberations of other masters.

• These things having been done, the Bishop of Beauvais asked how they should proceed further.

(1) D’Urfé Manuscript, fol. 31, verso.

And first follows the tenor of the letters of the said University, transmitted to our lord the King:

To the most excellent, most high, and most puissant prince, the King of France and of England, our most redoubted and sovereign lord. Most excellent prince, our most redoubted and sovereign lord and father, your royal excellence above all things ought to be carefully applied to conserving the honor, reverence, and glory of the divine majesty and of his holy Catholic faith, entirely, by causing errors, false doctrines, and all other contrary offenses to be extirpated. In continuing this, your highness in all your affairs will find in effect aid, succor, and prosperity, by high grace with great increase of your high renown. Having regard to this, your most noble magnificence, by sovereign mercy, has commenced a very good work touching our holy faith: that is to say, the judicial trial against that woman who is called the Maid, and her scandals, faults, and offenses also, as they are manifest in all this kingdom, of which we have written several times the form and manner. Of which trial we have known both the content and the conduct, by the letters delivered to us, and the report made on behalf of your excellence in our solemn assembly, by our members, the most honored and most reverend masters, Jean Beaupère, Jacques de Touraine, and Nicolas Midi, masters in theology; who also have given and reported to us the response upon the other points with which they were charged. And in truth, having heard and well considered this report, it has seemed to us that in the matter of this woman a great gravity, holy and just manner of proceeding has been held, with which everyone ought to be well content. And for all these things we render thanks most humbly to the sovereign majesty first, and afterwards to your most high nobility, with humble and loyal affections; and finally to all those who, for divine reverence, have put their pain, labor, and diligence into this matter, for the good of our holy faith. But for the rest, our most redoubted and sovereign lord, according to what by your said letters and those reverend masters it has pleased you to send, enjoin, and require of us, we, after several convocations, great and mature deliberations had and held among us on this several times, send back to your excellence our advice, conclusions, and deliberations upon the points, assertions, and articles which have been delivered and exposed to us; and we are always ready to employ ourselves entirely in such matters directly touching our said faith, as also our profession expressly wills, and as we have shown at all times with all our power. And if anything remained to be said or explained on this by us, those honored and reverend masters who at present return to your noble highness, and who have been present at our said deliberations, will be able more amply to declare, explain, and say, according to our intention, all that shall appertain; to whom it will please your magnificence to give faith, in what is said, for this time on our behalf, and to have them singularly recommended; for truly they have used very great diligence in the aforesaid things, with holy and entire affections, without sparing their pains, persons, and resources, and without having regard to the great and imminent perils which are notoriously on the roads; and also by means of their great ordered wisdoms and discreet prudences, this matter has been and will be, if God pleases, conducted to its end wisely, holily, and reasonably. Nevertheless, finally, we humbly supplicate your excellent highness that very diligently this matter be by justice brought to a brief end; for, in truth, length and delay are very perilous, and a notable and great reparation is very necessary on this, so that the people who have been much scandalized by this woman may be reduced to good and holy doctrine and belief. All to the exaltation and integrity of our said faith, and to the praise of the eternal divinity, which may it please to maintain your excellence by its grace in prosperity unto everlasting glory. Written at Paris in our congregation solemnly celebrated at Saint-Bernard, the fourteenth day of the month of May, the year one thousand four hundred and thirty-one. Your most humble daughter, the University of Paris. — HÉBERT.

Likewise follows the tenor of the letters of the said University of Paris transmitted to us, the aforesaid bishop:

To the reverend father in Christ and lord, the lord Bishop of Beauvais. The immense fervor of most singular charity, reverend father and lord, is proved to incite the labor of pastoral vigilance to be tireless, where with stable and most constant skill for the defense of the sacred faith, most solid rectitude does not cease to work, with pious affection for the public safety. Indeed, the manly and most celebrated struggle of your most sincere fervor has been proven, by which at last, with most powerful virtue prevailing, that woman who is loudly called the Maid has been, by the favoring grace of Christ, delivered into the hands of your justice; by whose widely dispersed venom the Christian fold of almost the entire western world is manifest to be infected; to withstand whom openly, the vigilant solicitude of your reverence, eager to perform the works of a true shepherd, does not fail. Furthermore, against the grave offenses of that perfidious woman, the trials begun and the form and conduct of them, with several assertions, propositions, or articles, and also the letters, credentials, and requests of our lord the King and of your reverend paternity, were openly and elegantly explained to us by the most famous doctors of sacred theology and our alumni, masters Jean Beaupère, Jacques de Touraine, and Nicolas Midi. After their discourses were fully received, we resolved to offer the greatest expressions of gratitude to your reverend lordship, which does not know how to grow sluggish in any way in this most celebrated work for the exaltation of the divine name, the integrity and glory of the orthodox faith, and the most wholesome edification of all the faithful people; moreover, observing the celebrated form of the trials, conformable to the sacred laws, we have approved it as having emanated from the greatest and most eloquent prudences. We have also most graciously granted all the requests which the aforesaid doctors presented by letters or by the oracle of their own voice, out of regard for our same lord the King and the long-standing favor of your reverend lordship, zealously desiring with sincere affections to please your reverend paternity in all things to the best of our power. But upon the principal matter, we took care to have many consultations and most grave deliberations, wherein, the matter having been debated many times and the truth freely discussed, we willed that our deliberations and determinations, at last concluded by us with unanimous consent, be reduced to writing, which the aforesaid doctors and alumni, returning to the presence of the serenity of our same lord the King and of your reverence, will faithfully present. They will also take care to explain other things on our behalf, which it may happen to unfold more widely, as the letters which we now direct to the same lord our King, a copy of which is enclosed with these presents, will manifest more fully in their tenor. Nevertheless, let your reverence receive as specially recommended those eminent doctors who, sparing neither their persons, perils, nor labors, do not cease to toil in this matter of the faith. Intending nonetheless with persevering labor the untiring care of your fatherly skill for this most celebrated work begun, until, according to the requirement of reason, by a worthy reparation of the offenses, the divine majesty being appeased, the truth of the orthodox faith remains unimpaired, and the wicked and scandalous edification of the peoples ceases, so that at last the Prince of Shepherds, when he shall appear, may deign to render to your reverend pastoral solicitude an unfading crown of glory. Written at Paris, in our general congregation, solemnly celebrated at Saint-Bernard, the fourteenth day of the month of May, in the year of our Lord one thousand four hundred and thirty-one. Your Rector and the University of the study of Paris. Thus signed: HÉBERT.

Likewise follows the deliberation of the University of the study of Paris:

In the name of the Lord, amen. By the tenor of this present public instrument let it appear evidently to all and be known that, in the year of the same Lord one thousand four hundred and thirty-one, in the ninth indiction, on the nineteenth day of the month of April, the apostolic see, as is asserted, being vacant of a pastor; the alma University of the study of Paris being solemnly convoked and congregated at Saint-Bernard upon two articles; of which articles the first and principal was to hear letters and certain things to be proposed on behalf of the most Christian prince, our lord the King, and his council, and the lords judges, in the matter of the trial of a certain woman, by name Joan, commonly called the Maid, in a matter of faith, and to deliberate upon the same; and the second article was common, upon supplications and injuries; which articles having been thus explained by the man of venerable circumspection, master Pierre de Gonda, master of arts, Rector of the same University, and presiding in the same congregation; and the aforesaid letters having been opened and read, and the credentials contained in the same letters having been explained by the mouth of one of the ambassadors of our lord the King, his council, and the judges aforesaid destined to the same University, and the twelve articles annotated here below having been read: likewise, the lord Rector opened, proposed, and declared that the matter contained in the articles, of which mention is made above, was great and arduous, concerning the orthodox faith, the Christian religion, and the sacred sanctions; the determination of which and the qualification of such articles chiefly regarded and belonged to the venerable Faculties of Theology, namely, and of Decrees, according to their professions; subjoining that the said University should deliberate and conclude upon the determination of this matter and the qualification of the articles, of which mention is made above, by committing it to the aforesaid Faculties; the determination and qualification of which Faculties should be reported to the same University by them, or in their names. Which things having been thus explained, the same lord Rector put all and singular the things then explained in the said congregation into the deliberations of all and singular the masters and doctors there present, and thereafter the individual Faculties and Nations went apart and retired to the place where they have hitherto been accustomed to assemble for deliberating on the most arduous causes and business, to deliberate both upon the premises and other things; each making their accustomed session in the same places. After the mature deliberation of which Faculties and Nations, the individual deliberations of the same having been, as is the custom, published and repeated in common; at last the oft-mentioned University, by the mouth of the aforesaid lord Rector, from the concordant deliberation of the individual Faculties and Nations, concluded that it committed the determination of the aforesaid matter, with the qualification of the articles, of which above, to the said Faculties of Theology and of Decrees, to be made and reported to the same University.

(1) Duboulai names a certain Jacobus de Gonda, an Englishman, who was Rector of the University of Paris in 1415 (Hist. Univ. Paris., vol. V, p. 620). Pierre doubtless belonged to the same nation.

Likewise, in the year and indiction aforesaid, on the fourteenth day of the month of May, the apostolic see, as is said, being vacant of a pastor, the aforesaid alma University of the study of Paris being solemnly congregated at Saint-Bernard aforesaid upon two articles, of which the first and principal was to hear the deliberations of the venerable Faculties, namely of Theology and of Decrees aforesaid, in a matter of faith, formerly, namely on the twenty-ninth day of the month of April last past, committed to them by the aforesaid University; the matter of which article having been clearly and seriously explained by the mouth of the said lord Rector, the same lord requested the said Faculties present in the same congregation that they should openly open and report their determinations in the aforesaid matter, and the qualifications of the articles, in the sight of the said University. Which having been requested, as is premised, the venerable Faculty of Theology, by the mouth of the venerable and circumspect man, master Jean de Troyes, then acting as dean of the same Faculty, responded that frequently and repeatedly each of the aforesaid Faculties of Theology and of Decrees, both in its entirety and in those deputed by it, had been congregated upon the aforesaid matter, for having a determination in the same and making the qualification of the articles, of which above; and at last each of them, after mature and long deliberation, had determined by way of doctrine upon the premises, in the manner and form contained word for word in a certain paper quire which the aforesaid master Jean held in his hands, and exhibited to be read publicly in the sight of the University itself, and caused to be read in a high and intelligible voice, with the articles qualified as above. Of which articles, determinations, and qualifications contained in the aforesaid paper quire, the tenors follow word for word and are such:

Follow the articles of the sayings and deeds of Joan, commonly called the Maid.

And first, a certain woman says and affirms that, when she was of the age of thirteen years or thereabouts, etc.

(1) We do not reproduce these twelve assertions, which have already been set out above, p. 326 and following.

Follow the things deliberated and concluded by the sacred Faculty of Theology, in the University of Paris, in the qualifications of the articles of the sayings and deeds of Joan, commonly called the Maid, composed and described above, which qualifications, and the things deliberated and concluded by the same Faculty, and all and singular things concerning this matter, the said Faculty submits to the absolute determination of our lord the Supreme Pontiff and of the holy general Council.

I. And FIRST, as to the first article, the Faculty says by way of doctrine, having weighed the end, manner, and matter of the revelations, the quality of her person, and the place with other circumstances, that either they are feigned lies, seductive and pernicious, or the aforesaid apparitions and revelations are superstitious, proceeding from evil and diabolical spirits, Belial, Satan, and Behemoth.

II. Likewise, as to the second article, that what it contains does not seem true, but rather is a presumptuous lie, seductive, pernicious, and feigned, and derogatory to angelic dignity.

III. Likewise, as to the third article, that there are no sufficient signs contained in it, and the said woman easily believes and rashly asserts. Moreover, in the comparison which she makes, she believes ill and errs in the faith.

IV. Likewise, as to the fourth article, that in it is contained superstition, a divinatory and presumptuous assertion with empty boasting.

V. Likewise, as to the fifth article, that the said woman is a blasphemer against God and a despiser of God in his sacraments, a prevaricator of the divine law, sacred doctrine, and ecclesiastical sanctions, ill-savoring and erring in the faith, and boasting emptily, and is to be held suspected of idolatry and execration of herself and her garments, by imitating the rites of the gentiles.

VI. Likewise, as to the sixth article, that the said woman is treacherous, deceitful, cruel, and thirsting for the shedding of human blood, seditious and provoking to tyranny; a blasphemer of God in his commandments and revelations.

VII. Likewise, as to the seventh, that the said woman is impious toward her parents, a prevaricator of the commandment on honoring parents, scandalous, a blasphemer against God; and she errs in the faith, and made a rash and presumptuous promise.

VIII. Likewise, that in the eighth article is contained a pusillanimity verging on despair, interpretatively tending to her own homicide; a presumptuous and rash assertion concerning the pretended remission of her fault; and that the said woman thinks ill concerning the freedom of human will.

IX. Likewise, that in the ninth article is contained a presumptuous and rash assertion, and a pernicious lie; and she contradicts herself in the preceding article, and savors ill in the faith.

X. Likewise, that in the tenth article is contained a presumptuous and rash assertion, superstitious divination, blasphemy against Saints Catherine and Margaret, and a transgression of the commandment on the love of neighbor.

XI. Likewise, as to the eleventh article, that the said woman, supposing that she had the revelations and apparitions of which she boasts, with the things determined about the first article, is an idolater, an invoker of demons, and errs in the faith, rashly asserts, and uttered an unlawful oath.

XII. Likewise, as to the twelfth article, that the said woman is schismatic, thinking ill of the unity and authority of the Church, apostate; and hitherto pertinaciously errs in the faith.

Follows the deliberation and determination by way of doctrine of the venerable Faculty of Decrees in the University of Paris, upon the twelve articles concerning the sayings and deeds of Joan, commonly called the Maid, annotated and described above; which deliberation and determination the said Faculty submits to the ordination and determination of the Supreme Pontiff, of the Holy Apostolic See, and of the holy general Council.

If the said woman, being of sound mind, shall have pertinaciously affirmed the propositions declared in the twelve articles written above, and shall have fulfilled in deed the facts contained in the same, the propositions aforesaid having been diligently examined, it seems to the Faculty of Decrees, by way of counsel or doctrine, speaking charitably:

I. First, that the said woman is schismatic, since schism is an unlawful division, made through disobedience, from the unity of the Church, and she separates herself from the obedience of the Church Militant, as she says, etc.

II. Likewise, that the same woman is erroneous in the faith; she contradicts the article of the faith contained in the minor creed, One holy Catholic Church; and, as blessed Jerome says, anyone contradicting this article will prove himself not only unskilful, malevolent, and non-Catholic, but a heretic.

III. Likewise, and that the same woman is also an apostate, both because she caused the hair which God gave her for a veil to be cut off with an evil purpose, and also because, with the same purpose, having left female attire, she imitated the attire of men.

IV. Likewise, and that the same woman is deceitful and a diviner, since she says she was sent by God, and speaks with angels and Saints, and does not show it by the working of a miracle or by the special testimony of Scripture; whereas, when the Lord willed to send Moses into Egypt to the children of Israel, so that they might believe him that he was sent by Him, He gave them a sign that he should turn his rod into a serpent, and the serpent into a rod. Again, so that John the Baptist also might reform, he brought forward a special testimony of his mission from Scripture, saying: I am the voice of one crying in the wilderness; make straight the way of the Lord, as says Isaiah the prophet.

V. Likewise, and that the same woman, by presumption of law and by law, errs in the faith, both first because she is anathema by authority of the canon, and remained in the same state for a long time; and secondly, because she says she would rather not receive the body of Christ, and not confess, at the time established by the Church, than, having put off male attire, reassume the attire of women. She is also most vehemently suspected of heresy, and to be diligently examined upon the articles of the faith.

VI. Likewise, the same woman also errs in this, that she says she is as certain that she will be led into paradise as if she were already in the glory of the Blessed; since, in this pilgrimage, it is unknown whether a traveler is worthy of praise or of affliction, but is known by the supreme Judge alone. Wherefore, if the aforesaid woman, having been charitably exhorted and duly warned by a competent judge, shall refuse to run back spontaneously to the unity of the Catholic faith, and publicly to abjure her error at the discretion of the said judge, and to offer worthy satisfaction, she is to be left to the discretion of the secular judge, to receive a punishment due to the quality of her crime.

After the reading of which articles, determinations, and qualifications, the aforesaid lord Rector publicly and in a high voice asked of the aforesaid venerable Faculties of Theology and of Decrees, if the aforesaid deliberations, determinations, and qualifications, thus read as is premised, contained in the aforesaid quire, were thus deliberated and concluded by the aforesaid Faculties. Which having been heard, the said Faculties responded separately, namely, the Faculty of Theology by the mouth of the aforesaid master Jean de Troyes, and the Faculty of Decrees by the mouth of the venerable man master Guérould Boissel, dean of the same Faculty of Decrees, that the aforesaid determinations and qualifications were the qualifications and determinations given and concluded by the aforesaid Faculties. Which things having been thus said, the aforesaid lord Rector opened and declared how the aforesaid University had committed the aforesaid matter, and the determinations and qualifications of the articles to be made, of which above, to the aforesaid Faculties of Theology and of Decrees, formerly as is said; and that the University itself held the aforesaid determinations and qualifications, thus made as is premised by the aforesaid Faculties of Theology and of Decrees, as ratified and pleasing, and reputed them as its own. Which things having been said in effect and substance similar to this, the oft-mentioned lord Rector put all and singular the things explained, said, and narrated in the said congregation into the deliberations of all and singular the masters and doctors there present. And thereafter, the individual Faculties and Nations went apart and retired to the places where they have hitherto been accustomed to assemble for deliberating on the most arduous causes and business, to deliberate both upon the premises and several other arduous businesses touching the University itself, each making their accustomed session in the same places. After the mature and long deliberation of which Faculties and Nations, the individual deliberations of the same having been, as is the custom, published and repeated in common, at last the aforesaid University, by the mouth of the said lord Rector, from the concordant deliberation of the individual Faculties and Nations, concluded that it held the aforesaid determinations and qualifications made by the said Faculties of Theology and of Decrees, as is premised, as ratified and pleasing, and also reputed them as its own. Of and upon all and singular of which premises, the men of venerable circumspection, masters Jean Beaupère, Jacques de Touraine, and Nicolas Midi, professors of sacred theology, requested, and each of them requested, that there be made and delivered to them a public instrument or public instruments, one or more, by us the public notaries underwritten.

These things were done at Paris, where above, under the year, indiction, days, and months aforesaid, being present there the venerable and circumspect men, lords and masters, namely, while the premises, on the said twenty-ninth day of the month of April, were being done: Pierre de Dierrey, professor of sacred theology; Guérould Boissel, doctor of decrees; Henri Tybout, master in arts and medicine; Jean Barrey, Gerolf de Holle, and Richard Abessore, masters in arts; Jean Vacheret, principal beadle of the venerable Faculty of Theology, and Boemund de Lutrea, principal beadle of the venerable Gallican Nation; — and while the other things, on the aforesaid fourteenth day of the month of May, were being said and done: Jean Sounet, Jean Gravestain, professors in the sacred page; the aforesaid Guérould Boissel; Simon de Mara, master in arts and medicine; André Pelé, Guillaume Oscohart, Jacques Nourry, Jean Trophard, and Martin Bereth, masters in arts; with a copious multitude of other doctors and masters of the individual Faculties, as well as the aforesaid Jean Vacheret and Boemund de Lutrea, beadles, witnesses to the premises specially called and requested.

(1) In the registers of Parlement, Pierre Dierre or Dierré is described as professor at the Collège de Navarre, curate of Saint-André-des-Arcs, canon of the Sainte-Chapelle, dean of the Faculty of Theology, and vice-chancellor of the church of Paris. (Duboulai, Hist. Univ. Paris., vol. V, p. 912.)

(2) André Pelé was Rector of the University in 1434 and a councillor in the Parlement of Paris in 1465. (Hist. Univ. Paris., vol. V, p. 867.)

(3) Martin Bereth was an Englishman and Rector of the University in 1432. (Ibid., p. 921.)

Thus signed:

And I, Jean Bourrilliet, called of François, priest, master in arts and licentiate in decrees and bachelor in theology, and public notary by apostolic and imperial authorities, was present at all and singular the premises while they were thus, as is premised, said, explained, put into deliberation, and by the same deliberated and concluded in the said congregations of the University, together with the venerable man master Michel Hébert, clerk of the diocese of Rouen, master in arts, public notary by apostolic and imperial authorities and scribe of the alma University of Paris aforesaid, and the witnesses written above; and I saw and heard them so done. And therefore to this present public instrument thence made, faithfully written by the hand of another, I have apposed my accustomed sign, subscribing myself here with my own hand, being requested and asked in faith and testimony of the truth. J. BOURRILLIET.

And I, Michel Hébert, clerk of the diocese of Rouen, master in arts, public notary by apostolic and imperial authorities and scribe of the alma University of the study of Paris, who was present at all and singular the premises while they were thus, as is premised, said, explained, and put into deliberation, and by the same deliberated and concluded in the said University, together with the venerable man master Jean Bourrilliet, called of François, public notary, and the witnesses written above, and saw and heard them so done. Therefore, this present public instrument thence made, written with my own hand, I have apposed my accustomed sign, subscribing myself here, being requested and asked in faith and testimony of the truth of the premises. HÉBERT.

Deliberations of the doctors and masters then present at Rouen, who deliberated according to the University of Paris. #

(1) For this deliberation, the clerk’s minute differs so little from the definitive redaction that I have judged it unnecessary to reproduce it. It would be a continual repetition. I shall confine myself to indicating in a note a passage from the first text that is not found in the other.

Then master Raoul Roussel, treasurer and canon of the church of Rouen, doctor of both laws, then present there, deliberated that the cause has been notably and solemnly debated, and that it remained to conclude and define in the cause, in the presence of the parties; and unless the said Joan returns to the way of truth and salvation, she is to be judged a heretic. And he stands with the deliberation of the University of the study of Paris.

Master Nicolas de Venderès, licentiate in canon law, archdeacon of Eu and canon of the church of Rouen, deliberated as master Raoul Roussel, with this added, that it can be concluded and sentence given on one and the same day, and she be left to the secular justice.

The reverend father in Christ, lord Gilles, abbot of the Holy Trinity of Fécamp, doctor in sacred theology, deliberated that, on a certain day, the promoter ought to be asked whether he wishes to say anything else, and then the said Joan can be warned; and, this done, unless she wishes to revoke her sayings and return to the way of truth, she will be judged a heretic, and sentence be brought, and she be left to the secular justice.

Master Jean de Châtillon, doctor in sacred theology, archdeacon of Évreux, deliberated that those who have not fully deliberated are bound to deliberate according to the deliberation of the University of Paris. And as much as is in him, he himself stands with the deliberation of the aforesaid University. And concerning other things, as the lord of Fécamp.

The reverend father in Christ, lord Guillaume, abbot of Cormeilles, doctor of decrees, deliberated as the University of the study of Paris.

Master André Marguerie, licentiate in laws, and bachelor in decrees, archdeacon of Petit-Caux and canon of the church of Rouen, having observed the warnings made to the same Joan, stands with the deliberation of the University of Paris. And as to the trial, he says that at one and the same time the conclusion can be made and sentence given.

Master Érard Emengart, doctor in sacred theology, deliberated that the said Joan be warned again, and, this done, unless she shall have returned to the way of truth, he stands with the deliberation of the Faculty of Theology of the University of the study of Paris.

Master Guillaume Le Boucher, doctor in sacred theology, stands in the deliberation otherwise given by him, with other doctors, masters, and bachelors, on the ninth of April, adding that the said Joan be warned again charitably, and the deliberation of the University of Paris be declared to her; and, this done, if she shall refuse to obey, we must proceed further. And he stands with the deliberation of the said University of the study of Paris.

Lord Pierre, prior of Longueville-Giffard, doctor of sacred theology, deliberated as master Guillaume Le Boucher.

Master Jean Pinchon, licentiate in canon law, archdeacon of Josas and canon of the church of Paris, stands in the deliberation of master Guillaume Le Boucher.

Master Pasquier de Vaux, doctor of decrees, canon of the churches of Paris and Rouen, deliberated as the University of the study of Paris.

Master Jean Beaupère, doctor of sacred theology, canon of the churches of Rouen and Besançon, deliberated as the University of the study of Paris; and concerning the manner of proceeding further, he refers himself to us, the judges.

Master Denis Gastinel, licentiate in both laws, canon of Rouen, said that, the said Joan having been warned, unless she shall obey, he stands with the deliberation of the said University of the study of Paris.

Master Nicolas Midi, doctor in sacred theology, canon of the church of Rouen, deliberated that, on the same day, it can be concluded and sentence brought; and concerning other things, he refers himself to those things otherwise deliberated by him, with other doctors and bachelors, on the ninth day of April last past.

Master Maurice de Quesnay, doctor of sacred theology, deliberated that the said Joan is to be warned again charitably; and, unless she shall obey, he stands with the deliberation of the Faculty of Theology of the University of the study of Paris.

Master Pierre Houdenc, doctor of sacred theology, deliberated that, for the salvation of the soul and body of Joan, she ought to be warned charitably, before the lords judges come to the conclusion; and the said warnings having been made, unless she shall return to the Church, she seems pertinacious and a heretic; and concerning the conclusion to be made, he refers himself to us, the judges.

Master Jean Fabri, doctor of sacred theology, stands in his other deliberation otherwise given by him, with other doctors and masters, on the ninth day of April, and with the deliberation of the Faculty of Theology of the University of Paris; adding that the said Joan is still to be warned charitably, and a day assigned to her.

The religious man brother Martin Ladvenu stands with the deliberation of the aforesaid master Jean Fabri.

The venerable and discreet men, advocates of the archiepiscopal court of Rouen, of whom some are licentiates in both laws, others in canon, and others in civil law, namely, masters Guillaume de Livet, Pierre Carré, Guérould Postel, Geoffroy de Crotay, Richard de Saussay, Burel de Cormeilles, Jean Ledoux, Aubert Morel, Jean de Chemin, Laurent Dubust, Jean Colombel, Raoul Anguy, and Jean Tavernier, deliberated that the said Joan, having first been warned to return to the way of truth and salvation and to submit herself to the Church, unless she shall wish to obey, we must proceed further according to the deliberation of the Faculty of Decrees of the University of the study of Paris, with which deliberation stand the thirteen aforesaid advocates.

(1) The minute adds: and brother Thomas Amouret, a person whose name is found nowhere else.

The reverend father in Christ, the religious man, lord abbot Guillaume of the monastery of Mortemer, professor of sacred theology, deliberated that the said Joan be warned again charitably, and, unless she shall wish to obey, we should proceed further; and he stands with the deliberation of the Faculty of Theology of the University of the study of Paris.

The religious man, master Jacques Guesdon, professor of sacred theology, deliberated in conformity with the lord abbot of Mortemer.

The religious man, master Jean Foucher, doctor of sacred theology, deliberated in conformity with the lord abbot of Mortemer.

Master Jean Mangier, licentiate in canon law, canon of the church of Rouen, deliberated that the said Joan is still to be warned charitably, and, unless she shall wish to obey, that we should proceed further.

Master Nicolas Coppequesne, canon of the church of Rouen, bachelor in theology, deliberated in conformity with the University of Paris.

Master Raoul Silvestre, bachelor in sacred theology, stands in his first deliberation, otherwise given by him, according to the tenor of a certain schedule signed with his hand; adding that the said Joan ought to be warned again privately and also publicly, before the people; and, if she shall refuse to return to the way of truth and salvation, concerning the manner of proceeding further, he refers himself to us, the judges.

Master Pierre Minier, bachelor in sacred theology, deliberated in conformity, as the aforesaid master Raoul Silvestre.

Master Jean Pigache, bachelor in sacred theology, deliberated in conformity with the deliberation of the University of the study of Paris.

Master Richard de Grouchet, bachelor in sacred theology, deliberated that the said Joan is still to be warned charitably; and, she having been warned, unless she obeys the Church, she is to be judged a heretic.

The religious man, brother Isambart de la Pierre, stands in his deliberation, otherwise given by him with others on the ninth of April; adding that the said Joan is still to be warned charitably, and that, if she shall refuse to obey the Church after warning, concerning the manner of proceeding further, he refers himself to us, the judges.

Master Pierre Maurice, canon of the church of Rouen, doctor of sacred theology, stands in the deliberation otherwise given by him with other doctors on the ninth day of April; adding that, on one day, the said Joan be warned again charitably and the punishment she will suffer be declared to her, if she shall refuse to obey and submit herself to the Church; in which case, namely that she remains disobedient, we must proceed further.

Master Thomas de Courcelles, bachelor in sacred theology, canon of the churches of Laon and Thérouanne, stands with those things deliberated by him otherwise with others on the ninth day of April. In other things he deliberated as the aforesaid master Pierre Maurice, adding that, if the said Joan shall refuse to obey the Church after warning, she is to be judged a heretic.

Master Nicolas L’Oiseleur, canon of the churches of Chartres and Rouen, master of arts, deliberated in conformity, as master Thomas de Courcelles, immediately named.

Master Jean de l’Épée, licentiate in laws, canon of the church of Rouen, deliberated that the said Joan is to be warned charitably on one day; and if she remains disobedient, let the cause be concluded and sentence brought.

The religious man, master Bertrand de Chêne, doctor of decrees, dean of Lihons-en-Santerre, of the order of Cluny, deliberated in conformity, as the Faculty of Decrees of the University of the study of Paris.

(1) Superior of the deanery of Lihons-en-Santerre, in the diocese of Amiens.

Master Guillaume Érard, doctor in sacred theology, sacristan and canon of the church of Langres, deliberated in conformity, as the venerable Chapter of the church of Rouen and the University of the study of Paris.

For all of which at last we, the oft-mentioned judges, thanked the same reverend fathers, lords, and masters, concluding that we would still warn the aforesaid Joan charitably so that she might wish to return to the way of truth and the salvation of soul and body, and further, according to their good deliberation and sound counsels, we would proceed to other things which remained to be done, concluding in the cause, and assigning a day for rendering justice.

May 23. The defects of Joan are explained to her by Master Pierre Maurice. — The cause is concluded. #

Likewise, on the Wednesday immediately following, the twenty-third of the said month of May, we the aforesaid judges sitting as a tribunal, and the said Joan being brought before us in a certain chamber of the castle of Rouen, near the place of the prison of the same Joan; present the reverend fathers, lords bishops of Thérouanne and Noyon, — as well as the lords and masters, Jean de Châtillon, archdeacon of Évreux; Jean Beaupère, Nicolas Midi, Guillaume Érard, Pierre Maurice, doctors in sacred theology; — André Marguerie, in laws; Nicolas de Venderès, in decrees, licentiates, archdeacons and canons in the church of Rouen.

(1) The bishops of Thérouanne and Noyon. The former was Louis de Luxembourg, chancellor of France for the King of England, who died in 1443 as Archbishop of Rouen, Bishop of Ely, and cardinal. The Bishop of Noyon was Jean de Mailly, councillor to the King of England and president of the Paris Chamber of Accounts, who later returned to the favour of Charles VII and was heard as a witness in the revision trial.

We caused to be explained, before the oft-mentioned Joan, certain points in which, according to the deliberation of the Faculties of Theology and of Decrees of the University of the study of Paris, the said Joan had erred and failed; and the defects, crimes, and errors which were contained in the individual points, according to the same deliberation, to be declared to her; warning her and causing her to be warned that she should wish to depart from the aforesaid defects and errors, to correct and amend herself, and to submit herself to the correction and determination of holy mother Church; as all these things are contained more fully in the schedule written below, then explained to the same Joan in French words, by master Pierre Maurice, canon of the church of Rouen, eminent doctor in sacred theology.

Of which schedule the tenor follows:

I. First, you, Joan, said that, from the age of thirteen years or thereabouts, you had revelations and apparitions of angels and of Saints Catherine and Margaret, whom you frequently saw with your bodily eyes; and they spoke with you and often speak, and told you many things, more fully declared in your trial.

As to this point, the clerks of the University of Paris and others considered the manners of those revelations and apparitions, the end, the matter of the things revealed, the quality of your person; and, all things being considered which were to be considered, they said that these are falsely feigned, seductive, and pernicious, or that such revelations and apparitions are superstitious, proceeding from evil and diabolical spirits.

II. Likewise, you said that your king had a sign, by which he knew you were sent by God, namely, because Saint Michael, accompanied by a multitude of angels, of whom some had wings, others crowns, with whom were Saints Catherine and Margaret, came to you in the town of Château-Chinon; and all these walked with you up the steps of the castle, into the chamber of your king, before whom the angel inclined himself, who was carrying a crown. And at one time, you said that, when your king himself had that sign, he was alone; at another time, you said that the crown itself, which you call a sign, was delivered to the archbishop of Reims, who delivered it to your aforesaid king, in the presence of many princes and lords whom you named.

And as to this, the aforesaid clerks say that this is not believable, but is a presumptuous lie, seductive, pernicious, a feigned matter, and derogatory to angelic dignity.

III. Likewise, you said that you know the angels and Saints by the good counsel, comfort, and doctrine which they gave to you, and by this, that they named themselves to you, and that the Saints saluted you; you believe also that it is Saint Michael who appeared to you, and that their deeds and words are good, as firmly as you believe the faith of Christ.

As to this, the clerks say that those are not sufficient signs for knowing the aforesaid angels and Saints, and that you easily believed and rashly asserted; and further, as to the comparison which you make of believing as firmly, etc., you err in the faith.

IV. Likewise, you said that you are certain of certain future contingencies, and that you knew hidden things; you also recognized men whom you had never seen before, and this by the voices of Saints Catherine and Margaret.

And as to this, the clerks say that in this is superstition, divination, a presumptuous assertion, and empty boasting.

V. Likewise, you said that, by the commandment of God and His good pleasure, you wore and continually wear male attire; and because you had a commandment of God to wear this attire, you took a short tunic, a doublet, hose fastened with many points; you also wear your hair cut round above the top of your ears, leaving nothing upon you that approves or demonstrates the female sex, except that which nature gave you; and you often received in this attire the sacrament of the Eucharist; and, although you were many times warned to put it off, nonetheless you refused to do so, saying that you would rather die than put off this attire, at least unless this were by the commandment of God; and that, if you were still in this attire, with others of your party, it would be one of the great goods of France. You say also that, for nothing, would you make an oath not to wear this attire and arms; and in all these things, you say you did well and by the commandment of God.

As to this point, the clerks say that you blaspheme God and despise Him in His sacraments; you transgress the divine law, sacred Scripture, and canonical sanctions; you savor ill and err in the faith; you boast emptily and are suspected of idolatry and execration of yourself and your garments, by imitating the rites of the gentiles.

VI. Likewise, you said that you often placed in your letters these names, Jesus Maria, and the sign of the cross, designating that those to whom you wrote should not do the things contained in the letters. In other letters, however, you boasted that you would cause all those to be killed who did not obey, and that by blows it would be seen who had the better right from the God of heaven; and you often said you did nothing except by revelation and the commandment of the Lord.

As to this, the clerks say that you are treacherous, deceitful, cruel, desiring cruelly the shedding of human blood, seditious, provoking to tyranny, blaspheming God in His commandments and revelations.

VII. Likewise, you say that, by revelations which you had at the age of seventeen years, you departed from the house of your parents, against their will, because of which they were almost out of their minds; and you went to Robert de Baudricourt, who, at your request, delivered to you male attire and a sword with certain people, for conducting you to your king; and, when you came to him, you told him that you came for fighting his adversaries; and you promised him that you would place him in great dominion, and that he would have victory over his adversaries, and that God was sending you for this. You say also that you did these things well, obeying God, and by revelation.

As to this, the clerks say that you were impious toward your parents, transgressing the commandment of God on honoring parents, scandalous, a blasphemer against God, erring in the faith, and you made a presumptuous and rash promise.

VIII. Likewise, you said that you spontaneously leaped from the tower of Beaurevoir, wishing rather to die than to be delivered into the hand of the English and to live after the destruction of Compiègne; and although Saints Catherine and Margaret forbade you to leap, yet you could not contain yourself; and although also it was a great sin to offend those Saints, yet you knew by the voices that God had forgiven you, after you were confessed of it.

As to this point, the clerks say that in this was pusillanimity verging on despair, interpretatively tending to your own homicide; also in this you spoke a rash and presumptuous assertion concerning the remission which you pretend to have of the sin; and you think ill concerning the freedom of human will.

IX. Likewise, you said that Saints Catherine and Margaret promised to lead you to paradise, provided you keep the virginity which you vowed and promised to them; and of this you are as certain as if you were already in the glory of the Blessed; nor do you believe you have done works of mortal sin, and it seems to you that, if you were in mortal sin, the Saints would not visit you daily, as they do.

As to this, the clerks say that in this you spoke a presumptuous and rash assertion, a pernicious lie; and it contradicts that which you said before; and further, that you think ill in the Christian faith.

X. Likewise, you said you know well that God loves certain living persons more than you, and that you knew this by revelation of Saints Catherine and Margaret; also that these Saints speak French, not English, since they are not of their party; and after you knew those voices were for your king, you did not love the Burgundians.

As to this, the clerks say that in this is a rash and presumptuous assertion, superstitious divination, blasphemy against Saints Catherine and Margaret, and a transgression of the commandment on the love of neighbor.

XI. Likewise, you said that to those whom you call Saint Michael, Saints Catherine and Margaret, you showed many reverences, by bending knees, removing your hood, kissing the ground upon which they walked, vowing to them virginity; that you also kissed and embraced the Saints themselves, and invoked them; also you believed their commandments from the beginning when they came to you, without asking counsel from your curate or another ecclesiastical man, and nonetheless you believe those voices come from God, as firmly as you believe the Christian faith, and that our Lord Jesus Christ suffered. Further, you said that if any evil spirit appeared to you in the figure of Saint Michael, you would well know how to recognize and discern him. You also said that, at your request, you swore that you would not tell the sign given to your king, and finally you added, unless this were by the commandment of God.

As to this, the clerks say that, supposing you had the revelations and apparitions of which you boasted, in the manners in which you said, you are an idolater, an invoker of demons, erring in the faith, rashly asserting, and you made an unlawful oath.

XII. Likewise, you said that, if the Church willed that you should do the contrary of the commandment which you say you have from God, you would not do it for anyone; and that you know well the contents of your trial come from the commandment of God, and that it would be impossible for you to do the contrary; nor concerning these do you wish to refer yourself to the judgment of the Church which is on earth, nor of any living man, but to God alone. And you say further, that you do not make these responses from your own head, but by the commandment of God, although the article of the faith which is One holy Catholic Church, etc., was many times declared to you, and that every Christian ought to submit all his sayings and deeds to the Church Militant, especially in the matter of revelations and such things.

As to this, the clerks say that you are schismatic, thinking ill of the unity and authority of the Church, an apostate, and hitherto pertinaciously erring in the faith.

After indeed the aforesaid assertions were in this manner narrated and declared to Joan herself, with the qualifications given by the aforesaid University of Paris, at last she was warned by the said doctor also in French words, that she should most of all take heed concerning her sayings and deeds and especially concerning the last article; and it was said to her in this manner:

Joan, dearest friend, now is the time, near the end of your trial, to think well upon what has been said; because, although by the lord of Beauvais and the lord Vicar of the Inquisitor, and other doctors sent on their behalf, publicly and privately now for four times, and so on, for the honor and reverence of God, the faith and law of Jesus Christ, the peace of consciences, the calming of the scandal arisen, for the salvation of your soul and body, you have been most diligently warned; and at the same time there have been declared to you the damages both of soul and body which you are to incur, unless you correct and amend yourself and your sayings, by subjecting yourself and your deeds to the Church, and accepting her judgment; to which thing hitherto you have refused to attend. And although from the deeds done toward you, already very many could have been satisfied, yet the lords judges aforesaid, zealous for your salvation both of soul and body, transmitted your sayings to the University of Paris, which is the light of all sciences and the extirpator of errors, so that they might be examined by it; and having received their deliberations, the lords judges themselves ordained, for the aforesaid end, that you be warned again, directing your attention to the errors, scandals, and other defects committed by you; asking, exhorting, and warning you by the bowels of our Lord Jesus Christ, who willed to suffer so cruel a death for the redemption of humankind, that you correct your sayings and subject them to the judgment of the Church, as every faithful person is bound and obliged; nor permit yourself to be separated from the Lord Jesus Christ, who created you that you might be a partaker of His glory; nor wish to choose the way of eternal damnation with the enemies of God, who every day strive to trouble men, sometimes transfiguring themselves into the likeness of Christ, of an Angel, and of Saints, saying and asserting themselves to be such, as is contained widely enough in the lives of the Fathers and the Scriptures. Therefore, if any things have appeared to you in such a way, do not believe them; rather, utterly repel the belief or imagination had of such things, acquiescing in the sayings and opinions of the University of Paris and other doctors, who know the law of God and sacred Scripture, to whom it seems that such apparitions are not to be believed, nor any unusual apparition or prohibited novelty, unless by sacred Scripture or a sufficient sign and miracle; of which you had neither; but you easily believed such, not turning yourself to God by devout prayer, that He might make you certain of such, nor did you run back to any prelate or other learned ecclesiastical man, who could inform you; which, however, you ought to have done, having regard to your state and the simplicity of your knowledge. And take an example: if your king by his authority had committed to you some fortress to be guarded, forbidding that you should receive anyone coming; even though he should say he came by authority of the king, unless he brought letters or another certain sign to you, you ought not to believe him nor receive him. So when our Lord Jesus Christ, ascending into heaven, committed the government of His Church to Blessed Peter the apostle and his successors, He forbade that, for the future, they should accept any coming in His name, unless it were sufficiently clear otherwise than by their sayings. Nor for certain ought you to have given faith to those whom you say so came; nor ought we to give faith to you, since the Lord commands the opposite.

First, Joan, you ought to take heed that, if in the dominion of your king, while you were there, a knight or any other whomsoever born of his dominion and obedience had arisen, saying: I will not obey the king, nor submit myself to him or his officers, would you not have said he was to be condemned? What therefore will you say of yourself, who were begotten in the faith of Christ, made a daughter of the Church and spouse of Christ by the sacrament of baptism, if you do not obey the officers of Christ, namely, the prelates of the Church? What judgment will you give of yourself? Cease, I pray, to say these things, if you love God, your Creator, your precious spouse, and your salvation; and obey the Church, by undergoing her judgment. Know that unless you shall so do and shall persevere in this error, your soul will be condemned to eternal punishment, to be perpetually tormented, and concerning your body I doubt much lest it come to destruction. Nor let human shame and useless embarrassment hold you back, by which perhaps you are detained, since you have already been in great honors, which you think to lose, as I speak, by so doing. The honor of God and your salvation both of body and soul are to be preferred; all of which perish, unless you shall do what I say, because in such a manner you divide yourself from the Church and the faith which you promised in holy baptism, and you cut off the authority of God from the Church, which however is led, ruled, and governed by His authority and spirit. He said also to the prelates of the Church: He who hears you, hears me, and he who despises you, despises me; when therefore you do not wish to be subjected to the Church, in deed you depart; and by refusing to subject yourself to the same, you do not subject yourself to God, and you err in that article, One holy Church; what kind it is and of what authority, was otherwise sufficiently declared to you in the preceding warnings.

You therefore, having regard to these things on behalf of my lords, the lord of Beauvais and the lord vicar of the Inquisitor, your judges, I warn, ask, and exhort that, by that piety which you bear toward the passion of your Creator and the love which you have for the salvation of your soul and body, you correct and amend all the aforesaid things, and reduce yourself to the way of truth, by obeying the Church, undergoing her judgment and determination, as to the aforesaid. And by so doing, you will save your soul, you will redeem, as I think, your body from death; if indeed you shall not do this, but shall persevere, know that your soul is overwhelmed with damnation, and concerning the destruction of your body I doubt. From which may Jesus Christ deign to preserve you.

After indeed Joan herself was warned in this manner and heard these exhortations, consequently to these, she responded under this form: As for my sayings and deeds which I have said in the trial, I refer myself to that, and I wish to maintain them.

Likewise, being asked whether she believes that she is bound to submit her sayings and deeds to the Church Militant or to any other than God: she responded: I wish to maintain that manner, as to this, which I have always said and held in the trial. Likewise she said that, if she were in judgment and saw the fire kindled, the wood prepared, and the executioner or him who ought to put in the fire, ready to do this, and she herself were within the fire: yet she would not say anything else, and would maintain what she said in the trial, even unto death.

Manchon’s French minute:

• To the first and the other articles, after master Pierre Maurice had solemnly explained their qualifications to Joan and made charitable admonitions and requests to her, she answered: As for my deeds and words which I have spoken in the trial, I refer myself to them and wish to maintain them.

• Asked whether she thought and believed that she was not bound to submit her words and deeds to the Church militant or to anyone other than God, she answered: As to this, I wish to maintain the position which I have always stated and held in the trial. She also said that, if she were at judgment, saw the fire lit and the bundles of wood burning, with the executioner ready to set the fire, and she herself were within the fire, she would still say nothing else and would maintain what she had said in the trial even unto death.

• Immediately afterward, since the promoter and Joan wished to say nothing further, the cause was concluded as contained in the schedule whose tenor begins: And we, as competent judges in this part, etc.

(1) In the margin: Joan’s proud answer.

Thereafter we, the aforesaid judges, asked of the promoter in this cause and of the same Joan, whether they wished to say anything further. Who said that they were to say nothing further. And then we proceeded to conclude in the cause, according to the form of a certain schedule, which we, the aforesaid bishop, held in our hands, of which the tenor follows:

And we, as competent judges in this part, as also, if and in as far as is necessary, we decree and declare ourselves to be competent, it having been renounced by you, or held as renounced, in the cause itself, we CONCLUDE; and it having been concluded by us, we assign tomorrow to you for hearing justice rendered by us or our sentence brought in such cause, and for doing and proceeding further, as shall be of law and reason. Present at these things, brother Isambart de la Pierre, lord Mathieu le Bateur, priests, and Louis Orsel, clerk, of the dioceses of Rouen, London, and Noyon, witnesses called to these things.

May 24. Public Preaching. — Abjuration made by Joan, the sentence is mitigated. #

Item, in the same year, on Thursday after the feast of Pentecost, the twenty-fourth day of the month of May, we, the aforementioned judges, went in the morning to a public place, in the cemetery of the Abbey of Saint-Ouen of Rouen, Joan herself being present there before us, on a scaffold or pulpit. Where, first, we caused a solemn sermon to be delivered by Master Guillaume Erard, an excellent man, Doctor of Sacred Theology, for the salutary admonition of Joan herself and of all the people, of whom a copious multitude was present there; with us assisting: the most reverend father in Christ Henry, by divine permission, presbyter of the Holy Roman Church of the title of Saint Eusebius, commonly called Cardinal of England; — the most reverend fathers in Christ, the Lords Bishops of Thérouanne, Noyon, Norwich; — the Lords Abbots of Sainte-Trinité of Fécamp, Saint-Ouen of Rouen, Jumièges, Bec-Hellouin, Cormeilles, Mont Saint-Michel-in-peril-of-the-sea, Mortemer, Préaux; — the Priors of Longueville-Giffard and Saint-Lo of Rouen; — Masters Jean de Châtillon, Jean Beaupère, Nicolas Midi, Maurice de Quesnay, Guillaume Boucher, Jean Fabri, Pierre de Houdenc, Pierre Maurice, Jean Foucher, Doctors; — Guillaume Haiton, Nicolas Coppequesne, Thomas de Courcelles, Raoul Silvestre, Richard de Grouchet, Pierre Minier, Jean Pigache, Bachelors in Sacred Theology; — Raoul Roussel, in both laws, Jean Garin, Doctors in Canon Law; — Nicolas de Vendères, Jean Pinchon, Jean Doucet, Robert Barbier, in Canon Law; André Marguerie, Jean Ad-Ensem, in Civil Law; Aubert Morel, Jean Colombel, Jean de Quemino, Licentiates in Canon Law; — and very many others.

(1) Henry Beaufort, former Chancellor of England, Bishop of Winchester and cardinal, great-uncle of King Henry VI.

(2) William Alnwick, doctor of canon law, keeper of the King of England’s privy seal, Bishop of Norwich, and later transferred to the see of Lincoln. (Wharton, Anglia Sacra, vol. I, p. 417.)

(3) Thomas Frique, Abbot of Bec-Hellouin, died in 1446.

(4) The Abbot of Mont Saint-Michel was Robert Jolivet, called the Breton. He had taken refuge in Rouen because he could not agree with the monks of his community, and the Duke of Bedford had made him Chancellor of Normandy. (Gallia Christiana, vol. XI, col. 527.)

(1) The minute additionally names Denis Gastinel.

Manchon’s French minute:

• In the year of our Lord 1431, on Thursday after Pentecost, May 24, in a public and solemn assembly held in the cemetery of the monastery of Saint-Ouen of Rouen, before the lords Bishop of Beauvais and vicar of the lord Inquisitor, with the most reverend father in Christ, Henry, Cardinal of England, and the others assisting.

(1) D’Urfé Manuscript, fol. 32, recto.

And the aforesaid Doctor began his sermon, taking the Word of God as his theme, written in John XV: The branch cannot bear fruit of itself, unless it remains in the vine. And then he solemnly said how all Catholics ought to remain in the true vine of Holy Mother Church, which the right hand of Christ planted; showing that the aforesaid Joan, by many errors and grave crimes, had been separated from the unity of the same Holy Mother Church, and had scandalized the Christian people in many ways; admonishing and exhorting her and all the people with salutary doctrines.

When this sermon was finished, the aforesaid Doctor addressed Joan in these words: Behold my lords the judges, who have repeatedly summoned and required you to submit all your words and deeds to Holy Mother Church, explaining and demonstrating to you that in your words and deeds there were many things which, as it seemed to the clerics, were ill-spoken and erroneous.

To which, the said Joan replied: I will answer you. As for submission to the Church, I have answered them on that point. As for all the works that I have said and done, let them be transmitted to Rome, to our Lord the Supreme Pontiff, to whom and to God first, I refer myself. And as for the words and deeds that I have done, I did them on God’s behalf. Item, she said that concerning her deeds and words, she does not burden any person, neither her king, nor anyone else; and if there is any fault, it is in herself and not in another.

Asked whether she wished to revoke all her words and deeds which are reprobated by the clerics: she replied: I refer myself to God and to our Lord the Pope.

And it was said to her that this was not sufficient, and that it was not possible to go so far to seek our Lord the Pope; also that the Ordinaries were judges, each in his own diocese, and therefore it was necessary that she refer herself to Holy Mother Church, and that she should hold to what the clerics and men knowing in this matter said and had determined concerning her words and deeds. And concerning this, she was admonished by us up to a third admonition.

Then, since the said woman would say nothing else, we, the aforesaid bishop, began to pronounce our definitive sentence. When we had read a large part of it, the same Joan began to speak, and said that she wished to hold to all that the Church should ordain, and that we, the judges, should say and sentence, saying that she would entirely obey our ordination. And she said several times that, since the ecclesiastics said that the apparitions and revelations, which she said she had had, were not to be sustained or believed, she would not sustain them, but entirely referred herself to Holy Mother Church and to us, the judges.

Manchon’s French minute:

• After the sermon, the lord preacher said to Joan: Here are my lords the judges, who have several times summoned and required you to submit all your deeds and words to our mother Holy Church, and have told you that in your words and deeds there were several things which, as it seemed to the clerics, were not good to say or maintain.

• She answered: I will answer you. Concerning submission to the Church, she said: I have told them on this point that all the deeds I have done, and the words, should be sent to Rome to our Holy Father the Pope, to whom and first to God I refer myself. As to the words and deeds I have done, I did them on God’s behalf. She also said that by her deeds and words she accused no person, neither her king nor anyone else; and if there was any fault, it was hers and no other’s.

• Asked whether she wished to revoke the deeds and words which were condemned, she answered: I refer myself to God and to our Holy Father the Pope.

• Because she was told that this was not sufficient, that they could not go so far away to seek the Holy Father, and that the ordinaries were judges, each in his own diocese, it was necessary for her to refer herself to our mother Holy Church and to accept what the clerics and those knowledgeable in the matter said and had determined about her words and deeds. She was admonished about this three times.

• Afterward, when the sentence had begun to be read, she said that she wished to accept everything that the judges and the Church wished to say and sentence, and to obey their ordinance and will entirely. Then, in the presence of those named above and a great multitude of people, she revoked and made her abjuration in the manner which follows.

• She said several times that, since the churchmen said her apparitions and revelations were not to be maintained or believed, she did not wish to maintain them, but referred herself entirely to the judges and to our mother Holy Church.

• Afterward sentence was given by the lords judges, as it is contained in that sentence.

(1) In the margin: The said sentence is written at the end of this book. See below, May 30, p. 473.

(2) In the margin: Before the end of the sentence, Joan, fearing the fire, said that she wished to obey the Church.

(3) D’Urfé Manuscript, fol. 32, verso.

Then also, in the presence of those named above, and in the sight of a copious multitude of clergy and people, she made and pronounced a revocation and abjuration, according to the form of a certain schedule then read to her, composed in French words, which she herself also pronounced, and she signed the said schedule with her own hand, in the form which follows:

[Tenor of the abjuration in French.] Every person who has erred and transgressed in the Christian faith, and since, by the grace of God, has returned to the light of truth and to the union of our Holy Mother Church, must take great care that the enemy of hell does not cast him back and make him fall again into error and damnation. For this reason, I, Joan, commonly called the Maid, a miserable sinner, after I have recognized the snares of error in which I was held, and that, by the grace of God, I have returned to our Holy Mother Church, so that it may be seen that not feignedly, but with a good heart and good will, I have returned to her, I confess that I have most grievously sinned, by falsely pretending to have had revelations and apparitions from God, by angels and Saint Catherine and Saint Margaret, by seducing others, by foolishly and lightly believing, by making superstitious divinations, by blaspheming God, His Saints and His Holy Women; by transgressing divine law, Holy Scripture, the canonical rights; by wearing a dissolute, deformed and immodest habit contrary to the decency of nature, and hair cut round in the manner of a man, against all modesty of the female sex; by also wearing armor with great presumption; by cruelly desiring the shedding of human blood; by saying that all these things I have done by the command of God, of the angels and of the aforesaid Saints, and that in these things I have done well and have not transgressed; by despising God and His sacraments; by causing seditions and idolatrizing, by adoring evil spirits, and by invoking them. I also confess that I have been schismatic and in many ways have erred in the faith. Which crimes and errors, with a good heart and without pretense, I, by the grace of our Lord, returned to the way of truth, by the holy doctrine and by the good counsel of you and of the doctors and masters whom you have sent to me, abjure and deny, and renounce all of it and depart from it entirely. And concerning all these things aforesaid, I submit myself to the correction, disposition, amendment and total determination of our Holy Mother Church and of your good justice. Also I swear and promise to my lord Saint Peter, prince of the apostles, to our Holy Father the Pope of Rome, his vicar, and to his successors, and to you, my lords, reverend father in God, my lord the Bishop of Beauvais, and religious person Brother Jean Le Maistre, vicar of my lord the Inquisitor of the faith, as to my judges, that never, by any exhortation or other manner, will I return to the aforesaid errors, from which it has pleased our Lord to deliver and remove me; but I will always remain in the union of our Holy Mother Church, and in the obedience of our Holy Father the Pope of Rome. And this I say, affirm and swear by Almighty God, and by these Holy Gospels. And in sign of this, I have signed this schedule with my mark. Thus signed: Joan X.

Item, the tenor of the said abjuration, composed in Latin words, follows.

As often as the eye of the human mind returns from the dark shadows of errors to the clear light of truth, by the inspiring clemency of God, diligent foresight must be exercised lest the author of error rush in again, and drive those who have returned to the unity of Holy Mother Church back to their former impiety. Therefore, I, Joan, commonly called the Maid, a miserable sinner, having discovered the snare of error in which I was entangled, and having returned to the unity of Holy Mother Church, led by divine grace, lest I seem to have returned to the same unity not with a pure mind and true heart, but feignedly, I confess that I have most grievously sinned, by falsely fabricating apparitions and revelations from God through angels and Saints Catherine and Margaret, by seducing others, by lightly and rashly believing, by superstitiously divining, by blaspheming God, the Saints and Holy Women, by transgressing divine law, Sacred Scripture and canonical sanctions, by wearing a dissolute, deformed and immodest habit contrary to the decency of nature, and also hair cut round, in the manner of men, against all modesty of the female sex; by also wearing arms with great presumption; by cruelly desiring the shedding of human blood; by saying that I did all these things by the command of God, of the Angels and of the aforesaid Saints, and that in these things I did well and did not fail in anything; by despising God in His sacraments, by causing seditions, by idolatrizing and invoking demons, by incurring the crime of schism, and by erring in many ways in the faith. All which crimes, with a true heart, a pure mind and unfeigned faith, having been led back to the way of truth by sound doctrine and the counsel of the doctors and masters sent to me by your ordination, with the favor of the Savior’s grace, I abjure, detest and deny, and from them I depart. And concerning and upon all the aforesaid, I submit myself to the disposition, correction, amendment and all-encompassing determination of Holy Mother Church and of your judgment; and I vow, swear, promise and pledge to Blessed Peter, prince of the apostles, and to our most holy Lord the present Pope, his vicar, and to his successors, and to you, my lords, reverend father in Christ, Lord Pierre, Bishop of Beauvais, and religious man, Brother Jean Le Maistre, vicar of the Lord Inquisitor of heretical depravity, as to my judges: that I will never, by any persuasions or in any other way, return to these things from which, by the liberating grace of our Redeemer, I have been snatched; but I will always remain in the unity of the Catholic Church and in the communion of the Roman Pontiff. And this I say and swear by Almighty God, and by these holy Gospels of God.

Finally, her revocation and abjuration having been received by us, the judges, as aforesaid, we, the aforesaid bishop, pronounced our definitive sentence in this manner:

Sentence after abjuration. #

In the name of the Lord, Amen. All pastors of the Church who desire to faithfully care for the Lord’s flock ought to strive with the utmost effort that, as much as the perfidious sower of errors endeavors to infect the fold of Christ with many snares and virulent frauds, so much the more diligently and with more insistent solicitude they labor to resist his pernicious attempts, especially in these dangerous times when the apostolic sentence foretold that many false prophets, introducing sects of perdition and error, would come into the world; who could lead away the faithful of Christ with various and strange doctrines, unless Holy Mother Church, by the safeguards of sound doctrine and canonical sanctions, strove with more diligent effort to repel their erroneous inventions. Therefore, since before us, Pierre, by divine mercy Bishop of Beauvais, and Brother Jean Le Maistre, vicar in this city and diocese of the distinguished doctor Master Jean Graverent, Inquisitor of heretical depravity in the kingdom of France, and specially appointed by him for the present case, competent judges in this matter, you, Joan, commonly called the Maid, have been accused of very many pernicious crimes and summoned to the judgment of faith; hence it is that, having seen and diligently inspected the series of these proceedings and all things transacted therein, especially the responses, confessions and assertions given by you, and having considered the very celebrated deliberation of the Masters of the Faculties of Theology and Decrees in the University of Paris, indeed, even of the entire University itself and moreover of other prelates, doctors and experts, both in sacred theology and in canon and civil law, existing in this city of Rouen and elsewhere, in a copious multitude, concerning the qualifications and determinations of your assertions, words and deeds; and having taken counsel and mature deliberation with zealous practitioners of the Christian faith; having also considered and attended to by us what ought rightly to be attended to and considered concerning these matters, and what could and ought to move us and any righteous judge: we, having Christ and the honor of the orthodox faith before our eyes, so that our judgment may proceed from the face of the Lord, say and have decreed that you have most grievously sinned by falsely fabricating divine revelations and apparitions, by seducing others, by lightly and rashly believing, by superstitiously divining, by blaspheming God and the Saints, by transgressing the law, sacred theology and canonical sanctions, by despising God in His sacraments, by stirring up seditions, by apostatizing, by incurring the crime of schism, and by erring in many ways in the Catholic faith. But because, having been often charitably admonished and long awaited, you at last, with God’s help, returning to the bosom of Holy Mother Church, as we believe, with a contrite heart and unfeigned faith, have openly revoked your errors, having repelled these errors in a public sermon, and by your own mouth, with the oracle of a living voice, have abjured all heresy; according to the form consistent with ecclesiastical sanctions, we absolve you by these presents from the bonds of excommunication by which you were bound; if, however, you return to the Church with a true heart and unfeigned faith, and observe what has been enjoined upon you and what shall be enjoined by us. But since you have rashly sinned against God and Holy Church, as aforesaid, to perform salutary penance, we finally and definitively condemn you to perpetual imprisonment, with the bread of sorrow and the water of sadness, so that there you may weep for your past transgressions and not commit again what is to be wept for, saving our grace and moderation.

The same day in the afternoon. Joan receives women’s clothes. #

Item, on the same Thursday, in the afternoon, we, Brother Jean Le Maistre, the aforesaid vicar, with the Lords and Masters Nicolas Midi, Nicolas Loiselleur, Thomas de Courcelles and Brother Ysambard de la Pierre assisting us, along with certain others; we went to the prison where the said Joan was then present, and it was explained to her by us and by those assisting how God had shown her great mercy that day, and also how the ecclesiastics had shown her great mercy, by receiving her into the grace and mercy of Holy Mother Church; for which reasons it was necessary for Joan herself to humbly obey and submit to the sentence and ordination of the judges and ecclesiastics, and to entirely abandon her errors and former inventions and in no way return to them: explaining to her that, in case she should return to such things, the Church would no longer receive her, but would entirely abandon her. Furthermore, it was said to her that she should lay aside men’s clothes and take women’s clothes, as had been ordained for her by the Church.

And Joan replied that she would gladly accept these women’s clothes and would in all things obey and submit to the ecclesiastics. And she immediately put on the women’s clothes offered to her, having laid aside the men’s clothes, and moreover, she wished and permitted the hair which she had previously worn cut round to be shaved off and removed.

Manchon’s French minute:

• That day after dinner, the lord vicar of the Inquisitor, masters Nicolas Midi, Thomas de Courcelles, Nicolas Loyseleur, and several other churchmen went to her and explained how our Lord and the churchmen had shown Joan great favour that day by receiving her into the grace and mercy of Holy Mother Church.

(1) D’Urfé Manuscript, fol. 32, verso.

Second Judgment #

Cause of Relapse #

Joan resumes men’s clothing. #

Item, on the immediately following Monday, that is, the 28th of the said month of May, on the morrow of Holy Trinity, we, the aforesaid judges, went to the prison of the said Joan, to see her state and disposition. Where the Lords and Masters Nicolas de Vendères, Guillaume Haiton, Thomas de Courcelles, Brother Ysambard de la Pierre, Jacques Camus, Nicolas Bertin, Julien Floquet and Jean Gris were present.

And because the said Joan was dressed in men’s clothing, namely a tunic, hood and doublet, with other things pertaining to the use of a man (which habit, however, she had previously laid aside by our ordination, and had resumed women’s clothing), we asked her when and for what reason she had again taken up such men’s clothing. And Joan replied that she had recently taken up the said men’s clothing and laid aside the women’s.

Asked why she had taken up such men’s clothing, and who had induced her to do so: she replied that she had taken it up of her own will, no one compelling her, and that she preferred the same habit to women’s clothing.

Then it was said to her that she had promised and sworn not to take up men’s clothing. She, however, replied that she never understood that she had taken an oath not to take up the said men’s clothing.

Again asked for what reason she had taken it up: she replied that she had done so because it was more permissible or convenient for her to wear men’s clothing while among men, than to wear women’s clothing. Item, she said that she had taken it up because what had been promised to her had not been observed, namely that she would go to mass, receive the body of Christ, and be released from her iron fetters.

Asked whether she had previously made an abjuration, and specifically not to take up men’s clothing: she replied that she preferred to die than to be in iron fetters; but if she is allowed to go to mass and be released from iron fetters, and is given a gracious prison, she will be good and will do what the Church wishes.

Item, because we, the judges, had heard from some that she still adhered to the illusions of her pretended revelations, which she had previously renounced; we asked her whether, since Thursday, she had heard the voices of Saints Catherine and Margaret. She replied that she had.

Asked what they had said to her: she replied that God had commanded her, through Saints Catherine and Margaret, the great pity of that great betrayal to which Joan herself had consented, by making the abjuration and revocation to save her life; and that she had condemned herself to save her life. Item, she said that, before Thursday, her voices had told her what she would do that day, and what she then did. She further said that her voices had told her, when she was on the scaffold or pulpit, before the people, that she should boldly answer that preacher, who was then preaching. And the same Joan said that he was a false preacher, and that he had said she had done many things which she had not done. Item, she said that, if she were to say that God had not sent her, she would condemn herself, and that truly God had sent her. Item, she said that her voices had told her, since Thursday, that she had done a great wrong, by confessing that she had not done well what she had done. Item, she said that whatever she had said and revoked on Thursday, she had done and said only out of fear of the fire.

Asked whether she believed that those voices appearing to her were Saints Catherine and Margaret: she replied that she did, and that they were from God.

Asked to tell the truth about that crown, of which mention is made above: she replied; I have told you the truth about everything in the proceedings, as best I knew.

Then it was said to her that she had said on the scaffold or pulpit, before us, the judges, and others, and before the people, when she made the abjuration, that she had falsely boasted that those voices were Saints Catherine and Margaret. She replied that she did not intend to do or say so.

Item, she said that she had not said or understood that she would revoke her apparitions, namely that they were Saints Catherine and Margaret; and all that she had done, she had done out of fear of the fire, and she had revoked nothing that was not against the truth. Item, she said that she preferred to do her penance at once, namely by dying, than to endure punishment in prison for a longer time. Item, she said that she had never done anything against God or the faith, whatever she had been ordered to revoke, and that she did not understand what was contained in the schedule of abjuration. Item, she said that she did not intend to revoke anything, unless it pleased God. Item, she said that, if the judges wished, she would take women’s clothing; and for the rest, she would do nothing else.

Manchon’s French minute:

• In the year of our Lord 1431, on Monday, May 28, Joan, commonly called the Maid, appeared in person before the reverend father in Christ, the lord Bishop of Beauvais, and the religious man brother Jean Le Maistre, vicar of the distinguished doctor master Jean Graverent. Because she was dressed in men’s clothing—a tunic, hood, doublet, and other garments suitable for a man—which she had recently laid aside by order of the judges and the Church and had replaced with women’s clothing, the judges asked when and why she had resumed the men’s clothing. She answered that she had recently resumed it and laid aside the women’s clothing.

• Asked why she had taken it and who had caused her to take it, she answered that she had taken it of her own will, without any compulsion, and that she preferred men’s clothing to women’s.

• She was told that she had promised and sworn not to resume men’s clothing. She answered that she had never understood that she had sworn not to take it again.

• Asked why she had resumed it, she answered that it was more permissible for her to resume and wear men’s clothing while among men than to wear women’s clothing. She also said she had resumed it because they had not kept what they had promised her: that she would go to Mass, receive her Saviour, and be released from the irons.

• Asked whether she had abjured, and especially whether she had abjured resuming that clothing, she answered that she would rather die than remain in irons; but if they would let her go to Mass, release her from the irons, place her in a gracious prison, and give her a woman attendant, she would be good and would do what the Church wished.

• Asked whether she had heard her voices since Thursday, she answered that she had.

• Asked what they had told her, she answered that they had told her that God, through Saints Catherine and Margaret, had sent word to her of the great pity of the betrayal to which she had consented in making the abjuration and revocation to save her life, and that she was damning herself to save her life. She also said that before Thursday her voices had told her what she would do, and what she did that day. She said further that her voices had told her upon the scaffold to answer the preacher boldly; she called him a false preacher and said he had accused her of several things she had not done. She said that, if she said God had not sent her, she would damn herself, because it was true that God had sent her. She also said that her voices had since told her she had done a great wrong in confessing that she had not acted rightly. She said that she had spoken as she did from fear of the fire.

(1) In the margin: A deadly answer.

• Asked whether she believed that her voices were Saint Margaret and Saint Catherine, she answered that she did, and that they were from God.

• Asked about the crown, she answered: I have told you the truth about all of it in the trial, as best I knew.

• When she was told that upon the scaffold she had said, falsely boasting, that they were Saints Catherine and Margaret, she answered that she had not intended to do or say that.

• She said that she had not said or intended to revoke her apparitions—that is, that they were Saints Margaret and Catherine—and that everything she had done was from fear of the fire; she had revoked nothing except contrary to the truth. She said that she preferred to do her penance all at once, namely by dying, rather than endure punishment in prison any longer. She said that she had never done anything against God or the faith, whatever they had made her revoke, and that she had not understood what was in the schedule of abjuration. She said that at the time she had not intended to revoke anything unless it pleased our Lord. She also said that, if the judges wished, she would resume women’s clothing; for the rest she would do nothing else.

• Present for this were masters Nicolas de Venderès, Guillaume Haiton, Thomas de Courcelles, brother Isambart de La Pierre, Jacques Le Camus, Nicolas Bertin, Julien Floquet, and Jean Rys.

(1) D’Urfé Manuscript, fol. 32, verso, and fol. 33, recto.

Having heard these things, we departed from her, to proceed further, as would be right and reasonable.

May 29. Final deliberation. #

Item, on the morrow, that is, on Tuesday after Trinity, the 29th day of the month of May, we, the often-mentioned judges, caused to be assembled in the chapel of the archiepiscopal house of Rouen, doctors and experts both in theology and in canon and civil law, namely: the reverend fathers in Christ, the Lords Abbots of Sainte-Trinité of Fécamp, Saint-Ouen of Rouen and Mortemer; — the Lords and Masters, Pierre, Prior of Longueville-Giffard, Jean de Châtillon, Erard Emengart, Guillaume Erard, Guillaume Boucher, Jean de Nibat, Jean Fabri, Jacques Guesdon, Pierre Maurice, in sacred theology; Jean Guerini and Pasquier de Vaux, Doctors in canon law; — André Marguerie, Nicolas de Vendères, Archdeacons in the church of Rouen; — Guillaume Haiton, Nicolas Coppequesne, Guillaume de Baudribosc, Richard de Grouchet, Thomas de Courcelles, Bachelors in sacred theology; — Jean Pinchon, Jean Ad-Ensem, Denis Gastinel, Jean Mangier, Nicolas Caual, Nicolas Loiselleur, Guillaume de Jardins, canons of the church of Rouen; some masters, others licentiates in canon law, others in civil law, others in medicine; — Jean Tiphaine, Guillaume de la Chambre, Guillaume de Livet, Geoffroy de Crotey, Jean Doucet, Jean Colombel, Aubert Morel, Pierre Carré, some licentiates in canon law, others in civil law, and others masters or licentiates in medicine; — Martin Lavenu, Brother Ysambard de la Pierre; — and Lord Guillaume du Désert, canon of the church of Rouen.

In whose presence, we, the aforesaid bishop, explained how, after the last public session celebrated in the same place, on the vigil of Pentecost, we had, according to their counsel, caused the aforesaid Joan to be admonished, and each point to be explained to her, in which, according to the deliberation of the University of Paris, she was deemed to be deficient and in error; exhorting her to depart from those things and to return to the way of truth. And since she in no way acquiesced, nor would she say anything further, and likewise the promoter affirmed that he wished to say or propose nothing further against her; we had concluded in the case, assigning to the parties the immediately following Thursday to hear the law, as is more fully contained above. Moreover, we recited what had been done on the aforesaid Thursday, and how the aforesaid Joan, after the solemn sermon and the admonitions made to her, had revoked and abjured her errors, and had signed her revocation and abjuration with her own hand, as is more fully narrated in the preceding; and that, on the same Thursday, after dinner, she had been charitably admonished by us, the vicar of the Lord Inquisitor, and those assisting us, to persist in her good purpose and to guard against relapse. Then also, obeying the precepts of the Church, Joan herself laid aside men’s clothing and took women’s clothing, as has been more fully stated above. But, at the instigation of the Devil, she again, before many, narrated that her voices and spirits appearing to her had come to her, and had said many things to her. Joan herself also, having rejected women’s clothing, again took men’s clothing. When this had been reported to us, the judges, we returned to her and questioned her, as has been said before. Then also, before the same lords and masters named above, being present in the said chapel of the archiepiscopal house, we caused to be read the confessions and assertions of Joan herself, most recently, namely yesterday, spoken by her before us, which are written above; asking for their counsel and deliberations from those present. Who deliberated in this manner.

Manchon’s French minute:

• In the year of our Lord 1431, on Tuesday after the feast of the Holy Trinity, May 29, at a solemn assembly held in the chapel of the archiepiscopal manor of Rouen before the aforesaid lords judges, the lord bishop first explained that, on the vigil of Pentecost, the lords had assembled in that chapel, where the actions of our alma mother the University of Paris, and especially of the Faculties of Theology and Decrees, had been declared. The individual opinions had also been declared: that the cause should be concluded and further proceedings taken. Several eminent doctors had said that, although the woman had previously been instructed and admonished in a solemn assembly, it nevertheless seemed expedient that she be admonished again according to the determination of the University of Paris. This was done. All the qualifications, together with a prepared statement of what could be said on the matter, were explained and declared to the woman through master Pierre Maurice, in the presence of the lords Bishops of Thérouanne and Noyon and many others. Notwithstanding these admonitions, she always persisted in her damnable purpose. The cause was therefore concluded, and the following Thursday was appointed for hearing judgment or sentence in due form. A sentence had been prepared according to the deliberation of the alma mother University and the assisting lords; and, in the event that she revoked, another form of sentence had also been drawn up. When Thursday came, a solemn sermon was delivered in the cemetery of Saint-Ouen. After the sermon she was admonished to obey the declarations of the Church. Because she would not obey and the sentence had begun, before its end she asked to speak, submitted herself to the Church and the judges, and, following the schedule read to her, orally revoked and abjured her errors, as appears from the schedule signed by Joan’s hand. That same day she was absolved on condition that this was done with a contrite heart and unfeigned faith, and penance was imposed upon her. That same day the lord vicar and several notable doctors went to her and admonished her to obey the commands of the Church; they induced her to accept women’s clothing and lay aside men’s clothing, which she did. But at the instigation of the Devil, during the following night and for several days, she told several people that her spirits and voices had returned and had said many things to her. Likewise, not content with women’s clothing, as soon as she could obtain men’s clothing she took it. Yesterday the judges, having heard the report of these things, returned to her and found her in men’s clothing. They caused the contents of the schedule to be read; it was read by the notaries, as was the schedule of abjuration.

• These things having been read, the lords judges asked the assisting lords for their deliberations. The terms of the deliberation are the same in both texts.

(1) D’Urfé Manuscript, fol. 33, verso.

Master Nicolas de Vendères, licentiate in canon law, Archdeacon of Eu and canon of the church of Rouen, deliberated that the said Joan is to be considered and is considered a heretic; and, the sentence having been pronounced by us, the aforesaid judges, Joan herself is to be handed over to secular justice, asking it to deal mildly with her.

The reverend father in Christ, Lord Gilles, Abbot of the monastery of Sainte-Trinité of Fécamp, Doctor of Sacred Theology, deliberated that the said Joan has relapsed. Nevertheless, it is good that the schedule recently read be read again before her, and explained to her, proposing to her the word of God. And, these things having been done, we, the judges, must declare her a heretic and hand her over to secular justice, asking it to deal mildly with the same Joan.

Master Jean Pinchon, licentiate in canon law, Archdeacon of Josa, canon of the churches of Paris and Rouen, deliberated that the said woman has relapsed; and concerning the manner of proceeding further, he refers himself to the lords theologians.

Master Guillaume Erard, Doctor of Sacred Theology, sacristan and canon of the churches of Langres and Laon, deliberated that the said woman has relapsed; and since she has relapsed, she is to be handed over to secular justice. For the rest, he says as the aforesaid Lord of Fécamp.

Master Robert Gilbert, Doctor of Sacred Theology, Dean of the chapel of our lord the king, deliberated conformably, as Master Guillaume Erard.

The reverend father in Christ, the Lord Abbot of the monastery of Saint-Ouen of Rouen, deliberated as the aforesaid Lord Abbot of Fécamp.

Master Jean de Châtillon, Doctor of Sacred Theology, Archdeacon and canon of the church of Évreux, deliberated as the aforesaid Lord Abbot of Fécamp.

Master Erard Emengart, Doctor of Sacred Theology, deliberated conformably to the deliberation of the aforesaid Lord Abbot of Fécamp.

Master Guillaume Boucher, Doctor of Sacred Theology, deliberated that the said woman has relapsed and is to be condemned as a heretic. And for the rest, he stands by the deliberation of the aforesaid Lord Abbot of Fécamp.

The reverend father Lord Pierre, Prior of the priory of Longueville-Giffard, Doctor of Sacred Theology, deliberated that if, passion ceasing, the said woman has confessed those things contained in the schedule, he stands by the deliberation of the Lord Abbot of Sainte-Trinité of Fécamp.

Master Guillaume Haiton, Bachelor in Sacred Theology, deliberated that, considering the articles read, the said woman has relapsed and is to be condemned as a heretic. And he stands by the deliberation of the Lord of Fécamp.

Master André Marguerie, licentiate in civil law and bachelor in canon law, Archdeacon of Petit-Caux and canon of Rouen; Master Jean Ad-Ensem, licentiate in civil law, canon of Rouen; Master Jean Garin, Doctor of Decrees, canon of the church of Rouen, deliberated conformably to the Lord of Fécamp, named above.

Master Denis Gastinel, licentiate in both laws, canon of Rouen, deliberated that the said woman has relapsed and is a heretic, and is to be handed over to secular justice and without supplication.

Master Pasquier de Vaux, Doctor of Decrees, canon of the churches of Paris and Rouen, deliberated conformably to the deliberation of the said Lord Abbot of Fécamp, and without supplication.

Master Pierre de Houdenc, Doctor of Sacred Theology, deliberated that, according to his judgment, considering the derisions and ways of the said woman, it seems to him that she has always been a heretic, and that in fact she has relapsed, and consequently is to be considered a heretic and handed over to the hands of secular justice, according to the deliberation of the said Lord Abbot of Fécamp.

Master Jean de Nibat, Doctor of Sacred Theology, deliberated that the said woman has relapsed and is impenitent, and is to be considered a heretic. And he is in the deliberation of the often-mentioned Lord Abbot of Fécamp.

Master Jean Fabri, Doctor of Sacred Theology, deliberated that the said woman is stubborn, contumacious and disobedient; and for the rest, he stands by the deliberation of the Lord Abbot of Fécamp, named above.

The reverend father in Christ, Lord Guillaume, Abbot of Mortemer, Doctor of Sacred Theology, stands by the deliberation of the aforesaid Lord of Fécamp.

Master Jacques Guesdon, Doctor of Sacred Theology, deliberated conformably to the deliberation of the aforesaid Lord Abbot of Fécamp.

Master Nicolas Coppequesne, Bachelor in Sacred Theology, canon of the church of Rouen, stands by the deliberation of the Lord of Fécamp.

Lord Guillaume du Désert, canon of the church of Rouen, deliberated as the aforesaid Lord Abbot of Fécamp.

Master Pierre Maurice, Doctor of Sacred Theology, canon of Rouen, deliberated that the said woman is to be considered and judged relapsed; and he stands with the deliberation of the aforesaid Lord Abbot of Fécamp.

Master Guillaume de Baudribosc, Bachelor in Sacred Theology; Master Nicolas Caual, licentiate in civil law; Master Nicolas Loiselleur, Master of Arts; Master Guillaume de Jardins, Doctor of Medicine, canons of the church of Rouen, deliberated as the aforesaid Lord of Fécamp.

Master Jean Tiphaine, Doctor of Medicine; Master Guillaume de Livet, licentiate in civil law; Master Geoffroy de Crotey, licentiate in civil law; Master Pierre Carré, licentiate in civil law, deliberated conformably to the deliberation of the said Lord Abbot of Fécamp.

Master Jean Doucet, licentiate in both laws; Master Jean Colombel, licentiate in canon law; Master Aubert Morel, licentiate in canon law; Brother Martin Lavenu, of the Order of Preaching Friars; Master Richard de Grouchet, Bachelor in Theology; Master Jean Pigache, Bachelor in Theology; Master Guillaume de la Chambre, licentiate in medicine, deliberated conformably, as the aforesaid Abbot of Fécamp.

Master Thomas de Courcelles, Bachelor in Theology, canon of the churches of Laon and Thérouanne; Brother Ysambard de la Pierre, of the Order of Preaching Friars, deliberated conformably to the deliberation of the often-mentioned Lord Abbot of Fécamp; adding that the said woman should still be charitably admonished concerning the salvation of her soul, and told that she should no longer hope for her temporal life.

Master Jean Mangier, licentiate in canon law, canon of the church of Rouen, deliberated as the aforesaid Lord of Fécamp.

Finally, having heard the opinions of each, we, the aforesaid judges, thanked them, and concluded that we should proceed further against Joan herself, as against a relapsed person, as is right and reasonable.

Penultimate of May and last day of these proceedings. #

Item, on the morrow, that is, on Wednesday immediately preceding and penultimate of the aforesaid month of May, the aforesaid Joan was cited on our behalf for the said Wednesday, to hear the law, by the executor of citations in this case appointed by us, as is more fully evident from the tenor of our letters and the report of the executor. The tenor of which letters follows, and is as follows:

Tenor of the citation. #

Pierre, by divine mercy Bishop of Beauvais, and Jean Le Maistre, vicar of the distinguished doctor, Master Jean Graverent, Inquisitor of the faith and heretical depravity in the kingdom of France, appointed by the Holy Apostolic See, to all public presbyters, rectors of churches, constituted anywhere in this city and diocese of Rouen, and to each of them, as he shall be requested, greeting in the Lord. Since for certain causes and reasons to be more fully declared, a certain woman commonly called Joan the Maid, having relapsed into several errors against the orthodox faith, has publicly abjured the said errors in the face of the Church, into which she had relapsed, as is duly and sufficiently established and evident both from her confessions and assertions, and otherwise: hence it is that we strictly command you and each of you, as you shall be requested, one not waiting for the other, nor one excusing himself for the other, that you cite the said Joan to appear personally before us, tomorrow, at eight o’clock in the morning, at the place of the Old Market, Rouen, namely to see herself declared by us relapsed, excommunicated and a heretic, with the intimation made to her as is customary in such cases. Given in the chapel of the archiepiscopal house of Rouen, on Tuesday, the 19th of the month of May, in the year of the Lord one thousand four hundred thirty-one, after the feast of the Holy Trinity. Thus signed: G. MARCHON. G. BOSC GUILLAUME.

Item, the tenor of the report of the execution of the aforesaid citation follows.

To the reverend father in Christ and lord, Lord Pierre, by divine mercy Bishop of Beauvais, and to the venerable and religious man, Brother Jean Le Maistre, vicar of the distinguished doctor Master Jean Graverent, Inquisitor of the faith and heretical depravity in the kingdom of France, appointed by the Holy Apostolic See: your humble Jean Massieu, presbyter, Dean of Christianity of Rouen, due reverence, with all obedience and honor. Let your reverend paternities know that I, by virtue of your mandate presented to me, to which your presents are annexed, have personally cited a certain woman, commonly called the Maid, to appear personally before you, tomorrow, Wednesday, after the feast of the Holy Trinity of the Lord, the penultimate of the present month of May, at eight o’clock in the morning, at the place of the Old Market, Rouen, according to the form and tenor of your said mandate, and as it was commanded to be done. Which aforesaid things, thus done by me, I signify to your reverend paternities by these presents, sealed with my seal. Given in the year of the Lord, one thousand four hundred thirty-one, on the aforesaid Wednesday, at seven o’clock in the morning.

Definitive sentence pronounced before the people. #

Then, around nine o’clock in the morning of the same day, we, the aforesaid judges, being in the Old Market of Rouen, near the church of Saint-Sauveur; with the reverend fathers in Christ, the Lords Bishops of Thérouanne and Noyon, present and assisting; Masters Jean de Châtillon, André Marguerie, Nicolas de Vendères, Raoul Roussel, Denis Gastinel, Guillaume le Boucher, Jean Alespée, Pierre de Houdenc, Guillaume Haiton, the Prior of Longueville, Pierre Maurice, and very many other lords and masters, ecclesiastics; the aforesaid Joan was brought, and before us, in the sight of the people, in a great multitude then present in the same place, she was placed upon a scaffold or pulpit. And for her salutary admonition and the edification of the people, a solemn sermon was delivered by the eminent Doctor of Theology, Master Nicolas Midi; who at the beginning took the word of the Apostle, written in the first letter to the Corinthians, chapter 12: If one member suffers, all the members suffer with it.

The sermon being finished, we again admonished Joan herself to consider the salvation of her soul, and to attend to her misdeeds, repenting and assuming true contrition; and we exhorted her to believe the counsel of the clerics and notable men, who taught and instructed her concerning things pertaining to salvation; and especially the counsel of the two venerable Friars Preachers then present near her, whom we had provided to her, so that they might continually instruct her, and diligently offer her salutary admonitions and wholesome counsels. These things having been done, we, the aforesaid bishop and Vicar, having regard to the aforesaid, by which it is evident that the aforesaid woman has not truly departed from her errors and stubborn temerity and wicked crimes; but rather has shown her diabolical malice of obstinacy to be much more damnable, in the fallacious simulation of contrition, penance and amendment, with the perjury of the holy divine name and the blasphemy of His ineffable majesty; and by these things, as stubborn, incorrigible and heretical, and relapsed into heresy, entirely unworthy of all grace and communion mercifully offered by us in the former sentence; and having considered all and singular things to be considered in this matter; by the mature deliberation and counsel of many experts, we proceeded to our definitive sentence in this manner:

Manchon’s French minute:

• In the year of our Lord 1431, on Wednesday, the penultimate day of May, Joan appeared before the lords judges near the church of Saint-Sauveur of Rouen. The reverend fathers in Christ, the lords Bishops of Thérouanne and Noyon, assisted, together with masters Jean de Châtillon, André Marguerie, Nicolas de Venderès, Raoul Roussel, Denis Gastinel, Guillaume Le Boucher, Pierre de Houdenc, Guillaume Haiton, the Prior of Longueville, Pierre Maurice, Robert Gilbert, dean of the chapel of our lord the King, and Thomas de Courcelles. Joan had been cited to that day to hear judgment and was brought there by the dean.

(1) Jean Massieu.

(2) D’Urfé Manuscript, fol. 34, recto.

• Master Nicolas Midi, the preacher, began the sermon and took his theme.

• Then, after she had been admonished that, for the salvation of her soul, she should believe the clerics and notable lords who taught and instructed her concerning that salvation, the definitive sentence was pronounced through the Bishop of Beauvais.

In the name of the Lord, Amen. As often as the pestilential virus of heresy pertinaciously adheres to one of the members of the Church, and transforms that member into Satan, diligent effort must be made lest the nefarious contagion of this pernicious plague be able to creep through the remaining parts of the mystical body of Christ. The institutions of the holy fathers have also decreed that hardened heretics ought rather to be separated from the midst of the just, than that their viperous perversity should be fostered in the bosom of pious Mother Church, with grave danger to the rest of the faithful. Therefore, since we, Pierre, by divine mercy Bishop of Beauvais, and Brother Jean Le Maistre, vicar of the distinguished doctor Jean Graverent, Inquisitor of heretical depravity, and specially appointed by him for this case, competent judges in this matter, have declared by just judgment that you, Joan, commonly called the Maid, have fallen into various errors and various crimes of schism, idolatry, invocation of demons, and many others; and nevertheless, because the Church does not close its bosom to the returning, we, believing that you had departed from such errors and crimes with a pure mind and unfeigned faith, when on a certain day you renounced them and publicly swore, vowed and promised that you would never return to those errors or any heresy, by whatever persuasion or in any other way; but rather would always remain in the unity of the Catholic Church and in the communion of the Roman Pontiff, as is more fully contained in your schedule, subscribed with your own hand; but then, after such abjuration of your errors, the author of schism and heresy rushing in and seducing your heart, it is sufficiently and manifestly evident that you have again (alas!) fallen into the same errors and into the aforesaid crimes, as a dog is wont to return to its vomit; and we have found it clearly proven by the clearest judgments that you had previously denied your erroneous inventions verbally with a feigned heart, rather than with a sincere and faithful mind: hence it is that, declaring you to have relapsed into the sentences of excommunication which you had originally incurred, and into your former errors, we decree you relapsed and a heretic, and by this our sentence, which we pronounce and declare in writing, sitting in tribunal, we decree you, as a putrid member, lest you infect the other members likewise, to be cast out from the unity of the Church itself and cut off from its body, and also to be handed over to secular power, as we cast out, cut off and hand over; asking the same secular power to moderate its judgment concerning you, short of death and mutilation of limbs; and if true signs of penance appear in you, that the sacrament of penance be administered to you.

In the name of the Lord, Amen. All pastors of the Church who desire to faithfully care for the Lord’s flock ought to strive with the utmost effort that, as much as the perfidious sower of errors endeavors to infect the fold of Christ with many snares and virulent frauds, so much the more diligently and with more insistent solicitude they labor to resist his pernicious attempts, especially in these dangerous times when the apostolic sentence foretold that many false prophets, introducing sects of perdition and error, would come into the world; who could lead away the faithful of Christ with various and strange doctrines, unless Holy Mother Church, by the safeguards of sound doctrine and canonical sanctions, strove with more diligent effort to repel their erroneous inventions. Therefore, since before us, Pierre, by divine mercy Bishop of Beauvais, and Brother Jean Le Maistre, vicar in this city and diocese of the distinguished doctor Master Jean Graverent, Inquisitor of heretical depravity in the kingdom of France, and specially appointed by him for the present case, competent judges in this matter, you, Joan, commonly called the Maid, have been accused of very many pernicious crimes and summoned to the judgment of faith: hence it is that, having seen and diligently inspected the series of these proceedings and all things transacted therein, especially the responses, confessions and assertions given by you, and having considered the very celebrated deliberation of the Masters of the Faculties of Theology and Decrees in the University of Paris, indeed, even of the entire University itself and moreover of other prelates, doctors and experts, both in sacred theology and in canon and civil law, existing in this city of Rouen and elsewhere, in a copious multitude, concerning the qualifications and determinations of your assertions, words and deeds; and having taken counsel and mature deliberation with zealous practitioners of the Christian faith; having also considered and attended to by us what ought rightly to be attended to and considered concerning these matters, and what could and ought to move us and any righteous judge: we, having Christ and the honor of the orthodox faith before our eyes, so that our judgment may proceed from the face of the Lord, say and decree you to be a false fabricator of divine revelations and apparitions, a pernicious seducer, presumptuous, lightly believing, rash, superstitious, a diviner, a blasphemer against God, the Saints and Holy Women, and a despiser of God Himself in His sacraments, a transgressor of divine law, sacred doctrine and ecclesiastical sanctions, seditious, cruel, an apostate, schismatic, erring in many ways in our faith, and by the aforesaid, you have rashly sinned against God and Holy Church in the ways aforesaid. And moreover, because, although you have been duly and sufficiently, both by us and on our part, by several learned and expert doctors and masters zealous for the salvation of your soul, often and repeatedly admonished to amend yourself concerning the aforesaid, to correct yourself and to submit to the disposition, determination and amendment of Holy Mother Church; which, however, you have not wished or cared to do; but rather have expressly, with a hardened mind, obstinately and pertinaciously denied, and also expressly and repeatedly refused to submit to our Lord the Pope, and to the sacred General Council: hence it is that we declare you, as stubborn and obstinate in the aforesaid offenses, excesses and errors, excommunicated and a heretic by the law itself; and your errors having been repelled in a public sermon, we decree and hand you over, as a member of Satan, cut off from the Church, infected with the leprosy of heresy, lest you infect other members of Christ likewise, to secular justice; asking the same power to moderate its judgment concerning you, short of death and mutilation of limbs, and, if true signs of penance appear in you, that the sacrament of penance be administered to you.

(1) In the margin of the manuscript: This sentence was pronounced in part before the abjuration.

Autograph attestations of the notaries appointed in the case. #

I, Guillaume Colles, also known as Boscguillaume, presbyter, the aforementioned notary, affirm that the aforesaid collation was duly made with the original register, and therefore I have signed the present proceedings, containing one hundred and fifty-eight folios, with my manual sign, with the two notaries signed below, here subscribing myself with my own hand. Boscguillaume.

(1) In Manuscript 5965. Manuscript 5966 reads: two hundred and six folios.

(2) Manuscript 5966 reads: On every folio with my manual sign.

I, Guillaume Manchon, presbyter of the diocese of Rouen, public by apostolic and imperial authorities, affirm that I was present at the collation of the aforesaid proceedings, with the notaries written above and below, and that the said collation was duly made with the original register of the said proceedings. Wherefore, with such notaries, I have subscribed myself with my own hand in this present proceedings, and have affixed my manual sign here, being requested. G. Manchon.

(1) This formula, written in haste, scarcely makes sense. It is restored here from Manuscript 5966: And I, Guillaume Manchon, priest of the diocese of Rouen, public notary by apostolic and imperial authority and sworn notary of the archiepiscopal court of Rouen, and clerk in the present cause with the notaries written above and below, affirm that the aforesaid collation was duly made with the original register of the cause. Therefore I affixed my manual sign to these present proceedings together with the signs and subscriptions of the said notaries, and here subscribed with my own hand. G. Manchon.

I, Nicolas Taquel, presbyter of the diocese of Rouen, public by imperial authority, and sworn notary of the archiepiscopal court of Rouen, and called to some part of the aforesaid proceedings, affirm that I saw and heard the collation of these proceedings being made, with the notaries written above, with the original register of the said proceedings, and that such collation was duly made. Wherefore, with such notaries, I have subscribed myself with my own hand in this present proceedings, and have affixed my manual sign here, being requested. N. Taquel.

[Place of the seals of both judges, formerly impressed in red wax.]

Certain Subsequent Acts #

Information after the execution, concerning many things said by her at her end and at the point of death. #

(1) The documents which follow are written in the same hand as the rest of the proceedings, but they cease to bear the signature which had previously been placed at the foot of every folio of the manuscript. It will be seen from the interrogations of the second trial that the clerks refused to validate them by their attestation.

Item, on Thursday, the seventh day of the month of June, in the same year, namely one thousand four hundred thirty-one, we, the aforesaid judges, by our office, caused certain information to be taken, concerning some things which the said former Joan had said before trustworthy persons, while she was still in prison, before she was led to judgment.

And first, the venerable and circumspect man, Master Nicolas de Vendères, licentiate in canon law, Archdeacon of Eu, in the church of Rouen, aged 52 years or thereabouts, produced as a witness, sworn, received and examined on the said day; said by his oath, that, on Wednesday, the penultimate of the month of May, on the vigil of the feast of the Eucharist of our Lord Jesus Christ, last past, Joan herself still being in the prisons in which she was detained in the Castle of Rouen, she said that, considering that the voices coming to her had promised her that she would be delivered from prison, and she saw the contrary, she perceived and knew that she had been and was deceived by them.

Item, Joan herself said and confessed that she had seen and heard, with her own eyes and ears, the voices and apparitions of which mention is made in the proceedings; and to these were present, namely we, the aforesaid judges; Masters Pierre Maurice, Thomas de Courcelles, Nicolas Aucupis, Brother Martin Lavenu, Jean Toutmouillé and Lord Jacques Le Camus, with many others.

Brother Martin Lavenu, presbyter, of the Order of Preaching Friars, aged 33 years or thereabouts, produced as a witness, received, sworn and examined; said and deposed that Joan herself, on the day on which sentence was pronounced against her, in the morning, before she was led to judgment, in the presence of Masters Pierre Maurice, Nicolas Aucupis and the said Toutmouillé, his companion, said and confessed that she knew and recognized that she had been deceived by the voices and apparitions coming to her, and of which mention had been made in the proceedings; because the said voices had promised the same Joan that she would be delivered and released from prison; and she clearly perceived the contrary.

Asked who moved the said Joan to say this: he said that the said speaker, Masters Pierre Maurice and Nicolas Aucupis, who exhorted her concerning the salvation of her soul, and inquired of her whether it was true that she had had those voices and apparitions; and she replied that she had. And she continued in that purpose until the end, and did not properly determine (at least as the speaker heard), in what form they came, unless, as he best recalls, they came in a great multitude and in a very small quantity. And moreover, he then heard the same Joan say and confess that, since the ecclesiastics held and believed that, if there were any spirits coming to her, they came and proceeded from evil spirits, she also held and believed what the said ecclesiastics held and believed concerning this, and she no longer wished to give credence to those spirits. And, as it seemed to the same speaker, Joan herself was then of sound mind.

Item, the speaker himself said that, on the same day, he heard the said Joan say and confess that, although in her confessions and responses she had boasted that an angel of God had brought a crown to him whom she calls her king, and that Joan herself had accompanied the said angel, while he carried the said crown to him whom she calls her king, with many other things narrated at length in the proceedings; nevertheless, spontaneously, not compelled, she said and confessed that, whatever she had said and boasted about the said angel, there had been no angel who had brought the said crown; but rather Joan herself had been the angel who had said and promised to him whom she calls her king, that if he would put her to work, she would have him crowned at Reims; nor had there been any other crown sent by God, whatever she had said and asserted, in the course of the said proceedings, concerning the said crown or the sign given to him whom she called her king.

The venerable and discreet man, Master Pierre Maurice, professor of sacred theology, canon of Rouen, aged 38 years or thereabouts, produced as a witness, received, sworn and examined on the said day; deposes that, on the day on which sentence was pronounced against the said Joan, Joan herself still being in prison, the speaker himself, who had come to her in the morning, for the purpose of exhorting her for the salvation of her soul, heard that, while thus exhorting her and asking her what was the matter with the said angel, whom she had said had brought a crown to him whom she calls her king, of whom mention was made in the proceedings: she replied that she herself was that angel.

Asked about the crown which she promised him, and about the multitude of angels who accompanied her, etc.: she replied that it was so, and that they appeared to her in the form of certain very small things.

Finally asked by the speaker whether that apparition was real: she replied that it was, and that they really appeared to her, whether they were good spirits or evil, saying thus in French: Whether they be good, whether they be evil spirits, they have appeared to me. The said Joan also said that she had heard voices, especially at the hour of Compline, when the bells are rung; and also in the morning, while the bells are rung. And when the speaker said that it clearly appeared that they were evil spirits, who had promised her her release, and that she was deceived: Joan herself said and replied to this that it was true, that she had been deceived. And he also heard from her that, whether they were good or evil spirits, she referred herself to the ecclesiastics. And, as it seemed to the same speaker, Joan herself was then of sound mind.

Brother Jean Toutmouillé, presbyter, of the Order of Preaching Friars, aged 34 years or thereabouts, produced as a witness, received, sworn and examined on the said day; says and deposes by his oath that on the day on which sentence was pronounced against the said Joan, namely Wednesday, on the vigil of the feast of the Eucharist of Christ, the speaker himself, accompanying Brother Martin Lavenu, his companion, who had come to Joan herself in the morning, for the purpose of exhorting the said Joan for the salvation of her soul, first heard from Master Pierre Maurice, who was already there, that she had said and confessed that, concerning the crown, it was nothing but a certain fiction; and that she herself was the angel; and the said master reported this in Latin words.

And afterwards Joan herself was asked about the voices coming to her and the apparitions. She replied that she really heard voices, especially when the bells were rung, at the hour of Compline and Matins; although it had then been said to her by the said Master Pierre, that sometimes people, hearing the ringing of bells, believed they heard and understood certain words.

Item, the said Joan also said and confessed that she had had apparitions, which came to her, sometimes with a great multitude and in a very small quantity, or in very small things; at other times not declaring a figure or species.

Item, he says that, on that same day, after we, the aforesaid bishop, had arrived in the chamber where the said Joan was detained, in the presence of the Lord Vicar of the Lord Inquisitor, we said to the same Joan in French words: Now then, Joan, you have always told us that your voices told you that you would be delivered, and you now see how they have deceived you; tell us now the truth. Then Joan herself replied to this: Truly, I see well that they have deceived me. Nor did he hear her say anything more at that time; except that at the beginning, before we, the aforesaid judges, arrived at the said prison, Joan herself was asked whether she believed that the said voices and apparitions proceeded from good or evil spirits. Joan herself replied: I do not know; I rely on my Mother the Church, or thus: or on you, who are men of the Church. And, as it seemed to the same speaker, Joan herself was of sound mind; and he also heard the same Joan confess that she was of sound mind.

Lord Jacques Le Camus, presbyter, canon of Reims, aged 54 years or thereabouts, produced as a witness, sworn and examined on the said day; says and deposes by his oath that, on Wednesday, on the vigil of the feast of the Eucharist of Christ, last past, the speaker himself, in the morning, was with us, the aforesaid bishop, in the chamber in which the said Joan was detained, in the Castle of Rouen, and there he heard that the said Joan said and confessed publicly and in a loud voice, so that all present could hear it, namely that Joan herself had seen apparitions coming to her, and had also heard voices, and that these had promised her that she would be delivered from prison; and by this, she well recognized that they had deceived her, and that, since they had thus deceived her, she believed that they were not good voices or things. And, a little later, she confessed her sins to a certain Brother Martin, of the Order of Preaching Friars; and after the sacrament of confession and penance, while the said brother wished to administer the sacrament of the Eucharist to the same Joan, holding the consecrated host in his hands, he asked her: Do you believe that this is the body of Christ? The said Joan replied that she did, and this alone can deliver me; I ask that it be administered to me. And afterwards the said brother said to the same Joan: Do you still believe in these voices? Joan herself replied: I believe in God alone, and I no longer wish to give credence to these voices, since they have thus deceived me.

Master Thomas de Courcelles, Master of Arts and Bachelor formed in Theology, aged 30 years or thereabouts, produced as a witness, received, sworn and examined on the said day; says and deposes by his oath that, on Wednesday, on the vigil of the feast of the Eucharist of Christ, the speaker himself, being in the presence of us, the aforesaid bishop, in the chamber in which Joan herself was detained, in the Castle of Rouen, the speaker himself heard and understood that we, the aforesaid bishop, said to Joan herself, whether her voices had told her that she would be delivered. And she replied that those voices had told her that she would be delivered, and that she should put on a good face. And the said Joan added, as it seemed to the same speaker, in substance: I clearly see that I have been deceived. And then we, the aforesaid bishop, as the said speaker deposes, said to the same Joan that she could clearly see that such voices were not good spirits, or that they did not come from God; for, if it had been so, they would never have spoken falsely or lied.

Master Nicolas Loiselleur, Master of Arts, canon of the churches of Rouen and Chartres, aged 40 years or thereabouts, produced as a witness, received, sworn and examined on the said day; says and deposes by his oath that, on Wednesday, on the vigil of the feast of the Eucharist of the Lord, last past, the speaker himself, who, on the said day in the morning, had come with the venerable man Master Pierre Maurice, professor of sacred theology, to the prison in which Joan, commonly called the Maid, was detained for the purpose of exhorting her and admonishing her concerning her salvation; being asked to tell the truth about that angel, whom she had said in proceedings against her had brought a very precious crown of purest gold to him whom she calls her king, and no longer to conceal the truth, considering that there was nothing more to think about than the salvation of her soul: the speaker himself heard the said Joan say that Joan herself had been the one who had announced to him whom she calls her king, the crown of which mention is made, and that she herself was the angel, and there had been no other angel.

And then she was asked if a crown had really been delivered to him whom she calls her king. She replied that it was nothing else than the promise of the coronation of him whom she calls her king, which she made to him, promising namely that he would be crowned.

Moreover, the said speaker says that he heard from the said Joan several times, both in the presence of the aforesaid Master Pierre and of two Friars Preachers, and in our presence, the aforesaid bishop, and of very many others, that she had really had revelations and apparitions of spirits; and that in such revelations she had been deceived; and that she then clearly recognized and saw this, since by such revelations her deliverance from prison had been promised to her, the contrary of which she perceived; and if those spirits were good or evil, concerning this she referred herself to the clerics; but she no longer gave credence to those spirits, nor would she.

Item, the said speaker says that he exhorted her that, to remove the error which she had sown among the people, she should publicly confess that she had been deluded and had deluded the people, had given credence to such revelations and had exhorted the people to believe such things, humbly asking forgiveness for this. Joan replied that she would gladly do this, but she did not then hope, when it would be necessary to do this, to remember it, namely when she would be in public judgment; asking her confessor to remind her of this, and other things conducive to her salvation. And from this and many other indications, it seemed to the said speaker that the said Joan was of sound mind, then showing great signs of contrition and penance for the crimes committed by her; whom he heard, both in prison, in the presence of many, and in public judgment, with the greatest contrition of heart, ask for indulgence from the English and Burgundians, because, as she confessed, she had caused them to be killed, put to flight, and had harmed them in many ways.

The tenor of the letters which our Lord the King wrote to the Emperor, Kings, Dukes, and other princes of all Christendom follows. #

Your Imperial Highness, most serene King and our most beloved brother, is known to zealously and diligently seek the honor of the Catholic faith and the glory of Christ’s name; whose renowned endeavors and strenuous labors are constantly engaged in the protection of the faithful people and the opposition of malicious heretics; and your soul rejoices with immense joy whenever the exaltation of the most holy faith and the suppression of pestilential errors are heard on earth. This matter has moved us to write to your serenity concerning the just punishment, for her demerits, of a certain erroneous divineress, recently raised up in our kingdom of France. Indeed, a woman of wondrous presumption had arisen, whom the common people called the Maid, who, contrary to the decency of nature, had adopted a masculine habit, was clad in military arms, and dared to engage in various slaughters of men and diverse battles in warlike encounters. Her presumption also went so far as to boast that she had been sent by God to conduct battles, and that Michael, Gabriel, and a copious multitude of other angels, together with the holy virgins Catherine and Margaret, had visibly appeared to her. For almost a whole year, she seduced vast populations, so that a great part of humanity, turning their ears away from the truth, now turned to fables, which common rumor spread almost throughout the whole world concerning the deeds of this superstitious woman. At length, divine clemency, pitying its people whom it saw too easily moved to new and very dangerous credulities, before it was proven whether that spirit was from God, brought the aforesaid woman into our hands and under our dominion. Although she had inflicted many losses upon our nation, and brought many inconveniences to our kingdoms, and it would have been permissible to immediately exact severe penalties from her, yet it was by no means our intention to avenge the injury in this manner, or to immediately hand her over to be punished by secular judgment. For we were requested by the ecclesiastical prelate in whose diocese she had been apprehended, that we should return her to the jurisdiction of the Church to be judged, because she was reported to have committed grave and scandalous crimes against the orthodox faith and the Christian religion. We also, as befits a Christian king, revering ecclesiastical authority with filial affection, immediately delivered the aforesaid woman to the judgment of holy mother Church and the jurisdiction of the aforesaid prelate. He, indeed, with great solemnity and honorable gravity, for the honor of God and the salutary edification of the people, together with the vicar of the Inquisitor of heretical depravity joined with him, conducted exceptionally solemn proceedings in this matter. For after the aforesaid judges had interrogated this woman for many days, they caused her confessions and assertions to be examined by doctors and masters of the University of Paris and many other very learned men; from whose deliberations they found that the same woman was superstitious, a divineress, an idolater, an invoker of demons, a blasphemer against God, Saints male and female, a schismatic, and erring in many ways in the faith of Christ. But in order that the wretched sinner might be purged of so many and such pernicious crimes and her soul healed from extreme languors, she was frequently admonished by charitable exhortations for many days, that, casting aside all errors, she should enter the right path of truth, and guard herself from grave peril of body and soul; but the spirit of pride had so occupied her mind that her iron heart was in no way softened by sound doctrines and salutary counsels; rather, she constantly boasted that she had done everything by the command of God and of the holy virgins visibly appearing to her; and what was worse than the rest, she recognized no judge on earth; she would submit to no one except God alone and the Blessed triumphing in heaven, rejecting the judgment of our Lord the Supreme Pontiff, of the general Council, and of the entire militant Church. When the aforesaid judges saw her mind so hardened, the same woman was brought forth in the sight of the people, and her errors having been declared by public preaching and final admonitions completed, at length the sentence of the judges themselves began to be pronounced for her condemnation; but, before it had been read through, the aforesaid woman changed her former opinion, and exclaimed that she would say better things. When the judges understood this with joyful mind, hoping to have redeemed her body and soul from perdition, they benignly lent their ears to the speaking woman; who then submitted herself to the ordinance of the Church, and openly revoked and abjured her errors and pestilential crimes, signing the schedule of this revocation and abjuration with her own hand; and thus holy mother Church, rejoicing over the sinner doing penance, and bringing back to the fold the lost sheep which had strayed through the desert, committed her to prison for the purpose of performing salutary penance. But the fire of her pride, which seemed to have been suppressed, again excited by demonic breaths, was kindled into pestilential flames, and the unhappy woman returned to the errors and false insanities which she had previously vomited forth. Finally, as ecclesiastical sanctions dictated, lest she should thereafter entice other members of Christ, she was left to the judgment of the secular power, which deemed her body to be burned by fire. But seeing her imminent destruction approaching, the wretched woman openly recognized and plainly confessed that those spirits whom she had frequently asserted to have visibly appeared to her, had been malicious and deceitful; and she confessed that her own liberation from prison had been falsely promised by the same spirits, and that she herself had been deluded and deceived.

This was her outcome, this was her end, most serene King, which we have deemed it appropriate to reveal at present, so that your royal highness may certainly know the matter itself and inform others concerning the departure of that woman. For we consider this one thing to be very necessary for the faithful people, that through your serenity and other princes, both ecclesiastical and secular, the Catholic people be diligently induced not to presume to easily believe in superstitions and erroneous frivolities; especially in these latter times, in which we see many false prophets and disseminators of errors arising in various regions, who, impudently raised against holy mother Church, might perhaps infect the entire people of Christ, unless divine mercy and its faithful ministers vigilantly and diligently attend to repelling and punishing the attempts of reprobate men.

May Jesus Christ deign to preserve your highness, most serene King, for the protection of His Church and the Christian religion, for long days with prosperity and desired successes. Given at Rouen, the 8th day of June, 1431.

III.

The tenor of the letters which our Lord the King wrote to the Prelates of the Church, Dukes, Counts, and other nobles and cities of his kingdom of France follows. (1) #

(1) Another circular, slightly different from this one, is reported by MONSTRELET, vol. II, ch. 105.

Reverend father in God, it is already a sufficiently common and widely divulged rumor how that woman who called herself Joan the Maid, an erroneous divineress, had, two years ago and more, contrary to divine law and the state of her female sex, dressed in men’s clothing, a thing abominable to God, and in such a state transported herself to our capital enemy, to whom and to those of his party, churchmen, nobles, and commoners, she often gave to understand that she was sent by God, presumptuously boasting that she had often had personal and visible communication with Saint Michael and a great multitude of Angels and Saints of Paradise, such as Saint Catherine and Saint Margaret; by which false representations, and the hope she promised of future victories, she diverted many hearts of men and women from the path of truth, and converted them to fables and lies. She also dressed in arms fitted for knights and squires, raised a standard, and with too great outrage, pride, and presumption, demanded to have and bear the most noble and excellent arms of France, which she partly obtained and bore in several conflicts and assaults, as her brothers also did, it is said; that is to say, a shield with a field of azure with two golden fleurs-de-lis, and a sword with its point upwards, struck into a crown. In this state, she took to the fields, led men-at-arms and archers in exercise and large companies, to commit and practice inhuman cruelties, shedding human blood, causing seditions and commotions among the people, inducing them to perjuries and pernicious rebellions, superstitions and false belief, disturbing all true peace and renewing mortal war, allowing herself to be adored and revered by many as a sanctified woman, and otherwise damnably acting in various cases too long to express, which nevertheless have been sufficiently known in several places, by which almost all Christendom has been greatly scandalized. But the divine power, having pity on its loyal people, who it has not long left in peril nor suffered to remain in vain, perilous, and new credulities into which they so lightly fell, has willed to permit, by its great mercy and clemency, that the said woman be taken before Compiègne, and placed under our obedience and dominion. And because we were then requested by the bishop in whose diocese she had been taken, that we should deliver her to him, as to her ordinary ecclesiastical judge, as one noted and defamed of crimes of divine lèse-majesté, we, both out of reverence for our holy mother Church (whose holy ordinances we wish to prefer to our own deeds and wills, as is right), and also for the honor and exaltation of our said holy faith, caused the said Joan to be delivered to him in order that he might conduct her trial, without wishing any vengeance or punishment to be taken by the people and officers of our secular justice, as it was reasonably permissible for us to do, considering the great damages and inconveniences, the horrible homicides and detestable cruelties, and other innumerable evils which she had committed against our lordship and loyal obedient people. Which bishop, joined with him the vicar of the Inquisitor of errors and heresies, and having called with them a great and notable number of solemn masters and doctors in theology and canon law, began with great solemnity and due gravity the trial of the said Joan. And after he and the said Inquisitor, judges in this matter, had interrogated the said Joan for several and diverse days, they caused her confessions and assertions to be maturely examined by the said masters and doctors, and generally by all the Faculties of the study of our very dear and very beloved daughter the University of Paris, to which the said confessions and assertions were sent. By the opinion and deliberation of whom, the said judges found the said Joan to be superstitious, a divineress, an idolater, an invoker of devils, a blasphemer against God and His male and female Saints, a schismatic, and erring many times in the faith of Jesus Christ. And to reduce and bring her back to the unity and communion of our said holy mother Church, to purge her of such horrible, detestable, and pernicious crimes and sins, and to heal and preserve her soul from perpetual pain and damnation, she was often and for a very long time most charitably and gently admonished that, all errors rejected and cast aside by her, she should humbly return to the way and right path; otherwise she would place herself in grave peril of soul and body. But the very perilous and divided spirit of pride and outrageous presumption, which always strives to hinder and disturb the union and security of loyal Christians, so occupied and held in its bonds the heart of the said Joan, that, for any sound doctrine or counsels, or other gentle exhortation that was administered to her, her hardened and obstinate heart would not humble itself or soften; but she often boasted that all things she had done were well done, and she had done them by the command of God and of the said holy Virgins who had visibly appeared to her, and, what is worse, she recognized or would recognize no one on earth except God alone and the Saints of Paradise, refusing and rejecting the judgment of our holy father the Pope, of the general Council, and of the universal militant Church. And seeing her said heart hardened and obstinate for so long a time, the ecclesiastical judges caused her to be brought before the clergy and the people assembled in a very great multitude, in whose presence her cases, crimes, and errors were solemnly and publicly preached, exposed, and declared by a notable master in theology, for the exaltation of our said Christian faith, the extirpation of errors, and the edification and amendment of the Christian people; and again she was charitably admonished to return to the union of holy Church, and to correct her faults and errors; in which she still remained pertinacious and obstinate. And considering this, the aforesaid judges proceeded to pronounce the sentence against her, introduced and ordained by law in such a case. But before the said sentence was read, she began to change her mind in appearance, saying that she wished to return to holy Church; which the judges and clergy aforesaid willingly and joyfully heard, who benignly received her in this, hoping by this means her soul and body to be redeemed from perdition and torment. Then she submitted herself to the ordinance of holy Church, and revoked her errors and detestable crimes from her mouth and publicly abjured them, signing with her own hand the schedule of the said revocation and abjuration; and thus, our merciful mother holy Church, rejoicing over the sinner doing penance, wishing to bring back the recovered and found sheep, which had strayed and wandered through the desert, with the others, condemned the said Joan to prison for salutary penance. But she was hardly there any time before the fire of her pride, which seemed to be extinguished in her, rekindled into pestilential flames by the breathings of the Enemy; and immediately the said unhappy woman relapsed into the errors and false insanities which she had previously uttered, and then revoked and abjured, as has been said. For which things, according to what the judgments and institutions of holy Church ordain, so that she might not henceforth contaminate the other members of Jesus Christ, she was again publicly preached against, and as one relapsed into her accustomed crimes and faults, abandoned to secular justice, which immediately condemned her to be burned. And seeing her end approaching, she fully recognized and confessed that the spirits which she said had often appeared to her, were evil and deceitful, and that the promise which those spirits had many times made to her to deliver her, was false; and thus she confessed herself to have been mocked and deceived by the said spirits.

Here is the end of her works; here is the outcome of that woman, which we presently signify to you, reverend father in God, to truly inform you of this matter, so that through the places of your diocese that you deem fit, by public preachings and sermons and otherwise, you may cause these things to be notified for the good and exaltation of our said faith and the edification of the Christian people, who, by reason of the works of that woman, have long been deceived and abused; and that you provide, as pertains to your dignity, that none of the people committed to you presume to easily believe in such errors and perilous superstitions, especially in this present time in which we see many false prophets and sowers of damned errors and false belief arise, who, raised against our holy mother Church by foolish boldness and outrageous presumption, might perhaps contaminate the Christian people with the perilous venom of false belief, unless Jesus Christ, by His mercy, should provide for it; and you and His ministers to whom it pertains, do not diligently attend to repelling and punishing the wills and foolish boldness of reprobate men.

Given in our city of Rouen, the 28th day of June.

IV.

The revocation of a certain religious man who had spoken ill against the judges who had judged the aforesaid woman follows. #

Reverend father in Christ and lord, and you, religious man and lord, vicar of the religious man Jean Graverent, eminent professor in sacred theology and Inquisitor of heretical depravity in the entire kingdom of France, specially deputed by the Holy Apostolic See, I, Brother Peter Bosquier (1), a religious of the Order of Friars Preachers, a wretched sinner and your subject in this matter, desiring, as a good and true Catholic, to obey my holy mother Church and you, judges in this matter, with all humility and devotion (and I confess myself bound to this), in all and through all; because by the information made by your command, you found me culpable in what follows: namely, especially in that, on the penultimate day of the month of May, on the vigil of the Holy Sacrament, last past, I said that you and those who had judged a certain woman, commonly called Joan the Maid, had done ill; which words, considering that the said Joan had been placed before you, the aforesaid judges, in a matter of faith and your judgment, taste ill and seem to savor of favoring heretical depravity; and which truly (so help me God), after it was found that I had uttered them thus, were said and uttered by me less deliberately and inadvertently and after drinking: I confess that in this I have gravely sinned; and for these things, from our said holy mother Church and from you, my most feared judges and lords, with bent knees and joined hands, I ask and seek pardon, humbly submitting myself to your amendment, correction, and punishment, most humbly requesting the mercy of the Church, setting aside rigor.

(1) The surname and first name were first written, then carefully erased in Ms. 5965. No. 5966 gives only the first name Petrus. It is from the manuscript of the Chamber of Deputies that I supply Bosquier.

V.

The sentence of the same religious man follows. #

In the name of the Lord, amen. Having learned by us, Pierre, by divine mercy Bishop of Beauvais, and Brother Jean Le Maistre, specially deputed and commissioned by the illustrious doctor Jean Graverent, Inquisitor of heretical depravity in the entire kingdom of France by apostolic authority, in this city and diocese of Rouen, also as to the matters written below by the same Lord Inquisitor, concerning the merits of the case of faith moved and pending before us against the religious man, Brother Peter Bosquier, accused in the said case; and having seen certain information concerning the charges laid against him, made by our command and reported to us; because by the said information to which the accused himself referred, it has been and is legitimately established before us that the said accused, in a certain place, with a few standing by, said and uttered, quite soon after a certain woman, commonly called Joan the Maid, was abandoned by us and our definitive sentence to secular jurisdiction as a heretic, that we had done ill and all those who had judged her had done ill (which words indeed seemed to savor of favoring the said Joan), and that by this he himself had gravely sinned and erred: nevertheless, because the same Brother Peter, desiring, as he asserted before us, as a good and true Catholic, to obey our holy mother Church and us, his judges in this matter, with all humility and devotion, as he professed himself bound to do, in all and through all, and freely submitted himself to our amendment and correction in this regard, being also ready to obey our commands: we, wishing to prefer mercy to rigor, especially considering the quality of his person, and that he said and uttered those things after drinking, as he says and affirms, absolving him from the sentences which he incurred on account of this, we aggregate him to the Catholic community, and restore him to his good name, if and as far as is necessary. We nevertheless condemn him to imprisonment with bread and water until next Easter, at Rouen, in the house of the Friars Preachers, by this our definitive sentence, which we pronounce sitting in judgment, in these writings, our grace and moderation always being preserved. Done at Rouen, the 8th day of August, 1431.

VI.

Copy of the letters of the University of Paris sent to the Lords Pope, Emperor, and College of Cardinals. #

We believe it necessary to labor the more diligently, most blessed father, lest the pestilential attempts of false prophets and reprobate men contaminate holy Church with various errors, the closer the ends of the ages seem to approach. For the doctor of the Gentiles foretold that in the last days perilous times would come, in which men would not endure sound doctrine; but would turn their ears away from the truth, and would turn to fables. The Truth also says: False Christs and false prophets will arise, and will give great signs and wonders, so as to lead into error, if possible, even the elect. Therefore, when we see new prophets arising, who boast that they have received revelations from God and the Blessed triumphing in heaven, announcing to men future things and things transcending the acuteness of the human mind, and daring to do new and unusual things; it is fitting that pastoral solicitude should be more strenuously applied, lest they sprinkle peoples, too credulous of new things, with foreign doctrines, before it is proven whether those spirits are from God. For cunning and pernicious disseminators of false inventions could easily infect the Catholic people, if, without the approbation and consent of holy mother Church, everyone were allowed to invent heavenly revelations for themselves at will, and to usurp the authority of God and the Blessed. Therefore, the accurate diligence which the reverend father in Christ, the lord Bishop of Beauvais, and the vicar of the lord Inquisitor of heretical depravity, deputed by the Holy Apostolic See for the kingdom of France, recently applied for the protection of the Christian religion, seems deservedly commendable, most blessed father. For these men diligently examined a certain woman, apprehended within the limits of the diocese of Beauvais, using both masculine habit and arms, judicially accused before them of the mendacious fabrication of divine revelations and grave crimes against the orthodox faith, and took care to prove the full truth of her deeds; and, since they communicated to us the proceedings conducted against her, requesting that we render our deliberation on the articles asserted by her, lest what is done for the exaltation of the orthodox faith happen to be covered by silence, we have deemed it appropriate to reveal to your beatitude the same things which we have received. For as the aforesaid lord judges instructed us, the aforesaid woman who called herself Joan the Maid, confessed very many things spontaneously in judgment, by which, after diligent and mature examination and consideration by very many prelates, doctors, and other experts in divine and human law, and also after deliberation and determination by our University on these matters, they found this woman to be considered superstitious, a divineress, an invoker of evil spirits, an idolater, a blasphemer against God, male and female Saints, a schismatic, and erring in many ways in the faith of Christ. Grieving and groaning that the soul of the wretched sinner was entangled in the pernicious snares of so many crimes, they endeavored by frequent admonitions and charitable exhortations that she should be converted from the error of her way and submit herself to the judgment of holy mother Church. But the spirit of iniquity had so occupied her heart that, for a long time, she rejected salutary admonitions with a hardened mind, submitting herself to no living man on earth, however great his dignity, nor even to the sacred general Council, recognizing no judge under God. At length, however, by the persevering labor of the aforesaid judges, her presumption was somewhat diminished, and acquiescing to sounder counsels, in the presence of a great multitude of people, she revoked and denied her errors with her own mouth, and signed and sealed the schedule of abjuration and revocation with her own hand. But a few days having elapsed thereafter, the unhappy woman again fell into her former insanities, and adhered again to the errors she had revoked. For this reason, the aforementioned judges condemned her as relapsed and heretical by a definitive sentence, and left her to the judgment of secular power. When she recognized that the destruction of her body was approaching, she openly confessed with many groans that she had been deluded and deceived by those spirits whom she truly believed to have appeared to her, and, as it appeared, repenting of her sins at the very point of death and asking forgiveness from all, she departed from the world. From which matter all more openly recognized how dangerous and how formidable it was to give too easy credence to new inventions such as not only the aforesaid woman, but also many others, disseminated throughout this most Christian kingdom a few days ago; and all cultivators of the Christian religion ought to be admonished by such a remarkable example not to be quickly moved from their own sense, and to attend rather to the doctrines of the Church and the precepts of their prelates, than to the fables of superstitious women. But if ever, our demerits demanding it, we should come to the point where the levity of the peoples listens rather to divineresses, falsely prophesying in the name of the Lord, when He Himself has not sent them, than to the pastors and doctors of the Church, to whom Christ once said: Go, teach all nations, religion will immediately perish, faith will collapse, the Church will be trampled underfoot, and the iniquity of Satan will dominate the entire world. May Jesus Christ deign to prohibit all these things and, under the happy direction of your beatitude, preserve His flock unblemished and uncontaminated.

VII.

For the College of Cardinals. #

What we have heard and known, most reverend fathers, concerning the condemnation of the scandals perpetrated by a certain woman in this kingdom, we have deemed it appropriate to reveal to our most holy Lord the Supreme Pontiff, in favor of the faith and Christian religion, writing to His Holiness in this form: The more diligently, etc. And since, most reverend fathers, the Lord has placed your most reverend paternities on the sublime watchtower of the Holy Apostolic See, so that you may foresee all things that are done throughout the world, especially concerning matters pertaining to the integrity of the faith, we have thought it by no means fitting that this matter should remain unknown to your paternities. For you are the light of the world, from whom no knowledge of truth ought to be hidden, so that all the faithful may receive salutary instruction from your most reverend paternities concerning matters of faith; whom the Most High may happily preserve for the salvation of His holy Church.

END OF VOLUME ONE #

Table of Rubrics (Index of Session Headings) #

The subjects contained in this volume.

Statement and Preparation of the Case #

• The proceedings in the matter of faith against a certain woman, Joan, commonly called the Maid, begin — page 1.
• 9 January 1430. First day of these proceedings — page 6.
• First follows the tenor of the letters sent by the venerable University of Paris to the illustrious prince, the Lord Duke of Burgundy — page 8.
• Follows the tenor of the copy of the letters sent by the said University to the noble and powerful knight, Lord Jean de Luxembourg — page 10.
• Follows the tenor of the letters sent by the Inquisitor’s vicar general to the said Lord Duke of Burgundy — page 12.
• Follows the tenor of the summons made by us, the Bishop of Beauvais, to the said lords, the Duke of Burgundy and Jean de Luxembourg — page 13.
• Follows the instrument of summons made for the surrender of the Maid — page 14.
• Follows the tenor of the letters sent to us, the bishop, by the said University of Paris — page 15.
• Follows the tenor of the letters sent by the said University of Paris to our lord the King of France and England — page 17.
• Follows the tenor of the royal letters concerning the surrender of the said woman to us, the aforesaid Bishop of Beauvais — page 18.
• Follows the tenor of the letters granting territory to us, the bishop, by the venerable Chapter of the Church of Rouen while the archiepiscopal see was vacant — page 20.
• Follows the tenor of the promoter’s letters — page 23.
• Follows the tenor of the notaries’ letters — page 24.
• Follows the tenor of the counsellor’s letters — page 26.
• Follows the tenor of the executor’s letters — ibid.
• 13 January. The information gathered concerning the Maid is read — page 27.
• 23 January. Conclusion concerning the preparatory information — page 28.
• 13 February. Oaths of the officers appointed in the case — page 29.
• 14, 15 and 16 February. The preparatory inquiry is conducted — page 31.
• 19 February. It is resolved that the Inquisitor is to be summoned — ibid.
• The same day in the afternoon. Requests made to the Lord Inquisitor’s vicar — page 33.
• 20 February. The Lord Inquisitor’s vicar declares himself unsuitable for the case — ibid.
• Follows the tenor of the letters appointing the said Brother Jean Le Maistre as vicar — page 35.
• Follows the tenor of the letters which we, the aforesaid bishop, sent to the Inquisitor of heretical depravity — page 36.
• 21 February. First public session — page 38.
• Tenor of the letters of citation and report — page 40.
• Report of execution — page 42.
• Petition of the promoter. It is resolved that the accused shall not attend divine offices — page 43.
• Joan is brought to judgment — page 44.
• First exhortation made to Joan — ibid.
• She is required to take the oath — page 45.
• First questioning after the oath — page 46.
• Prohibition against leaving the prison — page 47.
• 22 February. Second session — page 48.
• 24 February. Third session — page 58.
• 27 February. Fourth session — page 68.
• 1 March. Fifth session — page 80.
• 3 March. Sixth session — page 91.
• Here begins what remains of the minute taken at the hearing by Guillaume Manchon, clerk of the trial — page 95.
• 4, 5, 6, 7, 8 and 9 March. In the house of the Lord Bishop of Beauvais. It is resolved that Joan is to be questioned further — page 112.
• 10 March. First session in the prison — page 113.
• 12 March. The Inquisitor’s vicar is summoned under the terms of the new commission — page 122.
• Follows the tenor of the letters of commission sent by the Lord Inquisitor — page 124.
• The same day, in the prison — page 125.
• The same day in the afternoon, in the prison — page 131.
• 13 March. The Inquisitor’s vicar joins the proceedings — page 134.
• Follows the tenor of the letters by which the aforesaid Lord Vicar appointed the promoter — page 135.
• Follows the tenor of the letters by which the Inquisitor’s aforesaid vicar appointed Lord Jean Massieu, priest, as executor of the summonses and citations to be made in the case — page 138.
• 14 March. A clerk is chosen for the Inquisitor’s vicar — page 148.
• Follows the tenor of the letters retaining the aforesaid notary — page 149.
• The same day, in the prison — page 150.
• The same day in the afternoon, in the same place — page 156.
• 15 March. In the prison — page 161.
• 17 March. In the prison — page 173.
• The same day in the afternoon, in the same place — page 180.
• 18 March. The assertions are delivered to the assessors — page 188.
• 22 March. It is resolved that the aforesaid assertions are to be reduced to fewer articles — page 189.
• 24 March. Joan’s interrogatories are read before her — page 190.
• 25 March. Joan asks permission to hear Mass — page 191.

First Judgment #

• 26 March. The ordinary proceedings begin after the proceedings conducted by office — page 194.
• 27 March. Petition of the promoter. The articles proposed by him against Joan are read — page 195.
• Tenor of the aforesaid articles of accusation and of Joan’s answers then given, together with the answers she gave previously and to which she now refers — page 202.
• Tenor of the letters Joan sent to our lord the King, the Lord Duke of Bedford and others — page 240.
• Tenors of the letters which the Count of Armagnac and Joan wrote to one another — page 246.
• 28 March. The reading of the articles is completed — page 247.
• Last day of March. In the prison — page 323.
• 2, 3 and 4 April 1431. The assertions on which advice is to be sought are extracted — page 326.
• 5 April. The assertions are sent to the advisers — page 327.
• Follows the tenor of the letters sent with the aforesaid assertions to the doctors, to obtain each one’s opinion — ibid.
• Follows the tenor of the aforesaid assertions — page 328.
• Tenors of the deliberations — page 337.
• First, sixteen doctors and six licentiates and bachelors of sacred theology deliberated as contained in the present instrument drawn up concerning this matter, whose tenor follows — ibid.
• Master Denis Gastinel, licentiate in both laws, deliberated in the following manner — page 341.
• Master Jean Basset, licentiate in canon law and Official of Rouen, deliberated in the following manner — page 342.
• The reverend father in Christ Lord Gilles, Abbot of Sainte-Trinité of Fécamp and Doctor of Sacred Theology, deliberated in agreement with the aforesaid lords and masters, as contained in the schedule signed in his own hand, whose tenor follows — page 344.
• Master Jacques Guesdon, of the Order of Friars Minor and Doctor of Sacred Theology, deliberated in agreement with the said lords and masters, according to the schedule signed in his own hand, whose tenor follows — page 345.
• Master Jean Maugier, canon of Rouen and licentiate in canon law, deliberated in agreement with the aforesaid lords and masters, as contained in the schedule written in his own hand, whose tenor follows — page 345.
• Master Jean Brullot, licentiate in canon law, cantor and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, as contained in the schedule written in his own hand and marked with his own sign, whose tenor follows — page 346.
• Master Nicolas de Vendères, licentiate in canon law, Archdeacon of Eu and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, as contained in the schedule signed in his own hand, whose tenor follows — page 347.
• Master Gilles Deschamps, licentiate in civil law, chancellor and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, according to the schedule signed in his own hand, whose tenor follows — ibid.
• Master Nicolas Caval, licentiate in civil law and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, according to the schedule written in his own hand, whose tenor follows — page 349.
• Master Robert Barbier, licentiate in canon law and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, according to the schedule signed in his own hand, whose tenor follows — ibid.
• Master Jean de l’Épée, licentiate in civil law and canon of the Church of Rouen, deliberated in agreement with the aforesaid lords and masters, as contained in the schedule written in his own hand and marked with his sign, whose tenor follows — page 350.
• Master Jean Hulot de Châtillon, archdeacon and canon of Évreux and Doctor of Sacred Theology, deliberated in agreement with the aforesaid lords and masters, according to the schedule signed in his own hand, whose tenor follows — page 351.
• Master Jean de Bonnevue, Doctor of Theology and almoner of Fécamp, deliberated in the following manner — page 352.
• Master Jean Guérin, Doctor of Decrees and canon of the Church of Rouen, deliberated in agreement with the lords and masters named above in the public instrument, as contained in the schedule signed in his own hand — ibid.
• The venerable Chapter of the Church of Rouen deliberated in the following manner — page 353.
• Masters Aubert Morel and Jean de Chemin, licentiates in canon law and advocates of the Official’s court of Rouen, deliberated in the following manner — page 356.
• Eleven advocates of the court of Rouen, some licentiates in canon law, others in civil law, and others in both laws, deliberated in the following manner, as appears in the instrument drawn up concerning this matter. Their names are Guillaume de Livet, Pierre Carré, Guérould Postel, Geoffroy de Crotey, Richard de Saussay, Burel de Cormeilles, Jean Ledoux, Laurent Dubust, Jean Colombel, Raoul Anguy and Jean Tavernier. The tenor of the said instrument follows — page 358.
• The reverend father in Christ Lord Philibert, Bishop of Coutances, deliberated in the following manner — page 361.
• The reverend father in Christ the Lord Bishop of Lisieux deliberated in the following manner — page 366.
• The reverend fathers in Christ, lords and masters Nicolas, Abbot of Jumièges, and Guillaume, Abbot of Cormeilles, Doctors of Decrees, deliberated in the following manner, according to the schedule signed in their own hands, whose tenor follows — page 367.
• Master Raoul Roussel, Doctor of Both Laws and Treasurer of the Church of Rouen, deliberated in the following manner — page 369.
• Masters Pierre Minier, Jean Pigache and Richard de Grouchet, bachelors in sacred theology, deliberated in the following manner — ibid.
• Master Raoul Silvestre, bachelor in sacred theology, deliberated according to a schedule signed in his own hand, whose tenor appears to be as follows — page 370.
• 18 April. Charitable exhortation made to Joan — page 374.
• 2 May. Public admonition made to the Maid — page 381.
• 9 May. Under threat of torture — page 399.
• 12 May. It is resolved that Joan is not to be tortured — page 402.
• 19 May. The deliberations of the University of Paris having been read, the assisting lords deliberate in agreement with them — page 404.
• Follows the tenor of the letters sent by the said University to our lord the King — page 407.
• Follows the tenor of the letters sent to us, the aforesaid bishop, by the said University of Paris — page 408.
• Follows the deliberation of the University of Paris — page 411.
• Follow the articles concerning the words and deeds of Joan, commonly called the Maid — page 414.
• Follow the determinations and conclusions of the sacred Faculty of Theology in the University of Paris on the qualifications of the articles concerning the words and deeds of Joan, commonly called the Maid, drawn up and written above. The Faculty submits these qualifications, its determinations and conclusions, and everything concerning this matter entirely to the determination of our lord the Supreme Pontiff and of the most holy general Council — ibid.
• Follows the doctrinal deliberation and determination of the venerable Faculty of Decrees in the University of Paris upon the twelve articles concerning the words and deeds of Joan, commonly called the Maid, noted and written above. The Faculty submits its deliberation and determination to the ordinance and determination of the Supreme Pontiff, the Holy Apostolic See and the most holy general Council — page 417.
• Deliberations of the doctors and masters then present at Rouen — page 422.
• 23 May. Joan’s defects are explained to her by Master Pierre Maurice. The cause is concluded — page 429.
• Tenor of the schedule then explained in French — page 430.
• 24 May. Public preaching. Joan having made an abjuration, the sentence is mitigated — page 442.
• Tenor of the abjuration in French — page 447.
• Follows the tenor of the said abjuration composed in Latin — page 448.
• Sentence after the abjuration — page 450.
• The same day in the afternoon. Joan receives women’s clothing — page 452.

Second Judgment #

• 28 May. The relapse proceedings begin after Joan resumes men’s clothing — page 453.
• 29 May. Final deliberation — page 459.
• 30 May. Last day of the proceedings — page 467.
• Tenor of the citation — ibid.
• Follows the tenor of the report of the execution of the aforesaid citation — page 468.
• Definitive sentence pronounced before the people — page 469.
• Autograph attestations of the notaries appointed in the case — page 475.

Certain Subsequent Acts #

• Information after the execution concerning many things said by her at her end and at the point of death — page 478.
• Follows the tenor of the letters which our lord the King wrote to the Emperor, Kings, Dukes and other princes of all Christendom — page 485.
• Follows the tenor of the letters which our lord the King wrote to the Prelates of the Church, Dukes, Counts, other nobles and cities of his kingdom of France — page 489.
• Follows the revocation of a certain religious man who had spoken against the judges who judged the aforesaid woman — page 493.
• Follows the sentence of the same religious man — page 495.
• Copy of the letters of the University of Paris sent to the Pope, Emperor and College of Cardinals — page 496.
• For the College of Cardinals — page 499.

End of the Table of Volume One #

Errata #

• Page 5, line 8: for jurisditionis, read jurisdictionis.
• Page 8, line 23: for from 27 March, read from 28 March.
• Page 8, line 28: for clerks of the officiality, read clerks of the archiepiscopal court.
• Page 39, lines 22, 31 and 33: for advocate before the officiality, read advocate before the archiepiscopal court.
• Page 75, line 13: for tedae, read taedae.
• Page 82, line 7: for a comité Armiginiaci, read a comité Armigniaci.
• Page 82, line 31: for See Article 37, read See Article 27.
• Page 102, line 12: for viderit eam, read viderit eum.
• Page 122, line 27: for the Chamber of Accounts, read the Exchequer of Accounts.
• Page 151, line 16: for ita male, read Ita male.