Chapter XV., “A branch cannot bear fruit of itself except it abide in

the vine.” Then he explained solemnly that all Catholics should abide in the true vine of the Holy Mother Church which Christ had planted: he shewed how Jeanne, by many errors and grave crimes, had separated herself from Holy Mother Church, to the great scandal of Christian people. Finally, he admonished and exhorted her and all the people by the most edifying teaching.

In concluding, he spoke to her in these terms:

“Jeanne, behold my Lords your Judges, who, at divers times, have summoned and required you to submit yourself, your words and deeds, to Our Holy Church, shewing you that there doth exist in your words and deeds many things which, as it doth seem to the Clergy, are not good either to say or maintain.”

To which Jeanne replied:

“I will answer you. As to my submission to the Church, I have answered the Clergy on this point. I have answered them also on the subject of all the things I have said and done. Let them be sent to Rome to our Holy Father the Pope, to whom after God I refer me as to my words and deeds: I did them by God’s order; I charge no one with them, neither my King nor any one else. If there be any fault found in them, the blame is on me, and no one else.”

“Will you revoke all your words and deeds which are disapproved by the Clergy?”

“I refer me to God and to our Holy Father the Pope.”

Then she was told that this answer would not suffice; that it was not possible to send to seek the Pope from such a distance; that the Ordinaries are Judges, each in their own diocese; that it was necessary she should refer to our Holy Mother the Church; and that she should hold as true all that the Clergy and other people cognizant thereof have said and decided on the subject of her words and deeds.

She was admonished on this to the third monition.

But as this woman would say no more, We, the Bishop, did then begin the reading of Our sentence as follows:

THE SENTENCE

In the Name of the Lord, Amen.

All the pastors of the Church who have it in their hearts to watch faithfully over their flock, should, when the perfidious Sower of Errors works by his machinations and deceits to infest the Flock of Christ, strive with great care to resist his pernicious efforts with the greatest vigilance and the most lively solicitude, and above all in these perilous times, when so many false prophets are come into the world with their sects of error and perdition, according to the prediction thereof made by the Apostle. Their diverse and strange doctrines might cause the faithful in Christ to stray, if Holy Mother Church, with the aid of wholesome doctrine and canonical sanction, did not study with great zeal to refute their inventions and errors.

Therefore, because that before Us, Pierre by the Divine Mercy Bishop of Beauvais, and before Us, Brother Jean Lemaître, Deputy in this City and Diocese for Maître Jean Graverend, renowned Doctor Inquisitor in France for the Evil of Heresy, specially appointed for this in this Case; because, before Us, competent Judges, thou, Jeanne, commonly called the Maid, hast been indicted and cited in a Case of Faith, on account of thy pernicious errors; after having seen and examined with great attention the whole series of thy Trial[97]....

Our sentence had thus been already read, in great part, when Jeanne did begin to speak and said:

“I will hold[98] all that the Church ordains, all that you, the Judges, wish to say and decree—in all I will refer me to your orders!”

Then many times did she say:

“Inasmuch as the Clergy decide that the apparitions and revelations which I have had are not to be maintained or believed, I will not believe nor maintain them; in all I refer me to you and to our Holy Mother Church!”

_Abjuration._

Then, in the presence of all the aforenamed, in presence of an immense number of people and Clergy, she did make and utter her recantation and abjuration, following a formula written in French, which was read to her; a formula which she did pronounce herself, and the schedule of which she did sign with her own hand, and of which the tenour follows:

“All who have erred and been mistaken in the Christian Faith and, by the grace of God, have since returned into the light of truth and the unity of Our Holy Mother Church, should well guard themselves that the Evil One doth not drive them back and cause them to relapse into error and damnation. For this cause, I, Jeanne, commonly called the Maid, a miserable sinner, after that I had recognized the snares of error in the which I was held, and [after] that, by the grace of God, I had returned to our Holy Mother Church, in order that it may be seen that, not feigningly but with a good heart and good will, I have returned thereto; I confess that I have most grievously sinned, in pretending untruthfully to have had revelations and apparitions from God, from the Angels, and Saint Catherine and Saint Margaret; in seducing others; in believing foolishly and lightly; in making superstitious divinations; in blaspheming God and His Saints; in breaking the Divine Law, Holy Scripture, and the lawful Canons; in wearing a dissolute habit, mis-shapen and immodest and against the propriety of nature, and hair clipped ‘en ronde’ in the style of a man, against all the modesty of the feminine sex; also, in bearing arms in great presumption; in cruelly desiring the effusion of human blood; in saying that all these things I did by the command of God, the Angels, and the aforesaid Saints, and that in these things I did well and was not mistaken; in despising God and His Sacraments; in making seditions; and in being idolatrous, by adoring evil spirits and invoking them. I confess also that I have been schismatic and in many ways have erred from the Faith. The which crimes and errors, from my heart and without lying, I—by the grace of Our Lord, returned into the way of truth, by the holy doctrine and good counsel of you and the Doctors and Masters who have conveyed it to me—abjure as blasphemy and renounce them all, and depart therefrom. And upon all these things aforesaid I submit to the correction, disposal, amendment, and entire decision of our Holy Mother Church and of your good justice. Also I swear and promise to you, to my Lord Saint Peter, Prince of the Apostles, to our Holy Father the Pope of Rome, his Vicar, and his successors, and to you, my Lords, the reverend Father in God my Lord the Bishop of Beauvais, the religious person, Brother Jean Lemaître, Deputy of my Lord the Inquisitor of the Faith, as my Judges, that never, by any exhortation or other manner, will I return to the aforesaid errors, from which it hath pleased Our Lord to deliver and take me; but always I will remain in union with our Holy Mother Church and in the obedience of our Holy Father the Pope of Rome. And this I say, affirm, and swear, by God Almighty and by the Holy Gospels.

“And in sign of this, I have signed this schedule with my signature. (Signed thus): Jehanne +.”

* * * * *

After her revocation and her abjuration had been, as has just been said, received by us, the Judges, We, the Bishop, did finally deliver our sentence in these terms:

[The sentence then follows as given above up to the words “thy Trial,” and then proceeds:]

... all that therein occurred, principally thine answers, thine avowals, and thine affirmations; after having seen the most renowned decision of the faculties of Theology and Decrees of the University of Paris; after having also seen the decision of the entire University and the numerous Resolutions of so many Prelates, Doctors, and other Masters, who at Rouen or elsewhere have sent in such great numbers their assertions as to thy sayings and deeds; after having had, upon this, advice and mature deliberation of so many Doctors zealous for the Christian Faith; after having weighed and considered all that there is to weigh and consider of what is in the nature of enlightenment; having before our eyes Christ and the honour of the Orthodox Faith, so that our judgment may emanate even from the face of Our Lord: we, the Judges, say and decree: that thou, Jeanne, hast deeply sinned in pretending untruthfully that thy revelations and apparitions are of God; in seducing others; in believing lightly and rashly; in making superstitious divinations; in blaspheming God and the Saints; in prevaricating as to the law, Holy Scripture, and the Canonical sanctions; in despising God in His Sacraments; in fomenting seditions and revolts; in apostatizing; in encouraging the crime of heresy; in erring on numerous points in the Catholic Faith.

But because that, after being many times charitably admonished and long waited for, thou hast at last, with the help of God, returned into the bosom of the Church, thy Holy Mother, with contrite heart, and hast openly revoked thy errors; because, having solemnly and publicly cast these far from thee, thou hast abjured them by the words of thine own mouth, together with the heresy with which thou wast charged: We declare thee set free by these presents, according to the form appointed by Ecclesiastical sanction, from the bonds of excommunications which held thee enchained, charging thee to return to the Church with a true heart and sincere faith, and to observe what hath been already enjoined thee and what shall yet be enjoined thee by us.

But because thou hast sinned rashly against God and Holy Church, We condemn thee, finally, definitely and for salutary penance, saving Our grace and moderation, to perpetual imprisonment, with the bread of sorrow and the water of affliction, in order that thou mayest bewail thy faults, and that thou mayest no more commit [acts] which thou shalt have to bewail hereafter.

_Exhortation made to Jeanne by the Deputy Inquisitor, in Prison._

_And the same day, Thursday, May 24th, in the afternoon, We, Brother Jean Lemaître, the aforesaid Deputy, assisted by the Lords and Masters N. Midi, N. Loyseleur, Thomas de Courcelles, Brother Ysambard de la Pierre, and several others_,

We did repair to the place in the prison where Jeanne was to be found.

We, and the persons assisting us, did set forth before her how God had on this day had mercy on her, and how the Clergy had shewn themselves merciful in receiving her to the Grace and pardon of Holy Mother Church. In return, it was right that she, Jeanne, should obey with humility the sentence and orders of the Judges and the Ecclesiastics; that she should wholly give up her errors and all her inventions, never to return to them: because, in case she should return to them, the Church could no longer admit her to pardon, and must abandon her altogether. We told her to leave off her man’s dress and to take a woman’s garments, as the Church had ordered her.

In all our observations Jeanne did reply that she would willingly take woman’s garments, and that in all things she would obey the Church.

Woman’s garments having been offered to her, she at once dressed herself in them, after having taken off the man’s dress she was wearing; and her hair, which up to this time had been cut “en ronde” above her ears, she desired and permitted them to shave and take away.

_Here ends the First Part of the Trial, called “The Lapse.”_

Footnote 5:

It is agreed by all authorities that Jeanne was not captured in the Diocese of Beauvais, which ended at the Bridge of Compiègne. Jeanne was taken north of the Bridge, on the right bank of the river, and either in the Diocese of Noyon or Soissons, which of the two has not been determined. The Bishop’s assertion is distinctly untrue.

Footnote 6:

On January 6th, 1412. “_In nocte Epiphiniarum Domini._” (Letter from Boulainvilliers to the Duke of Milan. Quicherat, vol. v., 116.)

Footnote 7:

The Font and Holy water stoup in the old Church at Domremy are said to be those in use in the 15th century.

Footnote 8:

Jeanne appears to have had a great many godparents. In the Enquiry made at Domremy in 1455, eight are mentioned, viz.: Jean Morel, Jean Barrey, Jean de Laxart, and Jean Raiguesson, as godfathers; and Jeannette Thévenin, Jeannette Thiesselin, Beatrix Estellin, and Edith Barrey, as godmothers.

Footnote 9:

John Gris, or Grey, a gentleman in the Household of the Duke of Bedford, afterwards knighted. He was appointed chief guardian to the Maid, with two assistants, all members of the King’s Body Guard. They appear to have left her entirely in the hands of the common soldiers five of whom kept constant watch over her.

Footnote 10:

There is no certain date for this event. By some it is placed between the first and second visits to Vaucouleurs, in 1428; by others, earlier, at the time of the Picard ravages of the neighbourhood in the September of 1426.

Footnote 11:

Robert de Baudricourt, Squire, Captain of Vaucouleurs in 1428; afterwards knighted and made Councillor and Chamberlain to the King and Bailly of Chaumont, 1454.

Footnote 12:

Of the ancient château the “Porte de France” alone survives. From this gate Jeanne rode out with her escort to visit the King at Chinon. The crypt of the chapel remains, where Jeanne constantly prayed.

Footnote 13:

This is said to have been on account of the impression produced on him by Jeanne’s prediction, on February 12th: “To-day the gentle Dauphin hath had great hurt near the town of Orleans, and yet greater will he have if you do not soon send me to him.” This “great hurt” proved to be the Battle of Rouvray, in which the French and Scottish troops were defeated by the English under Sir John Fastolf.

Footnote 14:

Charles I., the reigning Duke de Lorraine in 1428, was in very bad health, and, having no son, the succession was a matter of some anxiety. He died in 1431, and was succeeded by his son-in-law, Réné of Anjou, who had married his only daughter, Isabella. This Réné was a brother of Queen Mary, wife of Charles VII., and father of our own Queen Margaret, married in 1441 to Henry VI.

Footnote 15:

Jean de Novelomport, called de Metz, Bertrand de Poulengey, Colet de Vienne, the King’s Messenger, and three servants.

Footnote 16:

March 22nd, 1428.

Footnote 17:

This letter appears later, p. 36. Jeanne may have forgotten its contents, as both these expressions occur; or the Clerics who acted as her amanuenses may have inserted them without her knowledge.

Footnote 18:

Jeanne was entertained by command of the King in a small room on the first floor of the Tour de Coudray, within the Castle walls. Her room was approached by a staircase outside the tower. The vaulted roof of the room has fallen in and the fireplace is in ruins, but the room could easily be restored. Jeanne stayed here from March 8th to April 20th, 1429. She was two days at Chinon before she obtained access to the King.

Footnote 19:

Charles de Bourbon, Count de Clermont, Governor of the Duchy of the Bourbonnais and the Comté of Auvergne, during the captivity of his father in England.

Footnote 20:

On September 8th, 1429.

Footnote 21:

Up to the end of her life, Jeanne spoke of the Bishop as the person responsible for her trial and death. “Bishop, I die through you,” was her last speech to him, on May 30th, the day of her martyrdom.

Footnote 22:

This, and a subsequent enquiry, on February 27th, as to Jeanne’s habit of fasting, would seem to suggest a desire on the part of the questioner to prove that her visions had a more or less physical cause in a weak bodily state resulting from abstinence. As Jeanne’s usual food consisted of a little bread dipped in wine and water, and as she is reported to have had when at home (not in war) but one meal a day, it need hardly be supposed that she suffered much from the results of a Lenten Fast.

Footnote 23:

The fifteen days’ respite would coincide with the first Examination held in the Prison, May 10th, the first day on which the Allegory of the Sign was given.

Footnote 24:

Gérardin of Epinal, to whose child Jeanne was godmother, is probably the person alluded to; he gave witness in 1455 that Jeanne had called him “Burgundian.”

Footnote 25:

A small fortress in an island formed by two arms of the Meuse, nearly opposite the village of Domremy.

Footnote 26:

According to local tradition, this tree stood to within the last 50 years, and was struck by lightning; another has been planted in its place. The house, in which Jeanne was born, remained in the possession of the De Lys family till the 16th Century, when it passed into the hands of the Count de Salm, Seigneur of Domremy. In the 18th Century it became the property of Jean Gerardin, whose grandson, Nicolas, gave it up in 1818 to the Department of Vosges; so that it is now preserved as National property.

Footnote 27:

This is probably a survival of the Fontinalia, an old Latin festival. The custom of decorating the wells and springs was kept up in England until the last century, and still exists in a few remote villages. The name ‘Well Sunday’ survives, though the processions of youths and maidens have long passed away. The ‘fontaine aux Groseilliers’ is still in existence. It is an oblong tank of water, with the original spring flowing through it. The great beech tree stood close by.

Footnote 28:

Pierre de Bourlement, Head of the ancient house of Bassigny, and Lord of the Manor of Bourlement. He was the last of his race.

Footnote 29:

Merlin had foretold the coming of a maiden out of an Oak-wood from Lorraine; and a paper containing a prophecy to this effect had been sent, at the beginning of Jeanne’s career, to the English Commander, the Earl of Suffolk. There was also an old prophecy (quoted by Jeanne herself to Catharine Leroyer) that France, which had been “lost by a woman, should be saved by a Maid.” The conduct of Isabeau of Bavaria, wife of Charles VI., might certainly be said to have fulfilled the first half of this prophecy; and a tradition in the eastern counties that “deliverance should come from a maid of the Marches of Lorraine” must have directed many hopes to the mission of the Maiden from Domremy, though she herself does not seem to have known of the last prediction until some time later. The Oak-wood covers the hills above Domremy to this day.

Footnote 30:

This is the first identification of the “revelations” with any name; Jeanne had always spoken of her “Voices” or her “Counsel.”

Footnote 31:

This Examination at Poitiers had taken place in the Chapel attached to the Palace of the Counts of Poitou, which still exists and adjoins the ‘Salle des Pas Perdus,’ now the Great Hall of the Palais de Justice. It was conducted under the direction of the Archbishop of Rheims during the months of March and April, 1429, and extended over three weeks. At the conclusion, the assembly sent, as the result of their inquiries, a resolution to the King to the effect that he should follow the Maid’s guidance, and seek for the sign she promised him in the relief of Orleans, as a proof of the Divine origin of her mission, “for,” they added, “to doubt or forsake her without any appearance of evil would be to vex the Holy Spirit, and to make himself unworthy of the help of God: so saith Gamaliel in the Council of the Jews with regard to the Apostles.”

Unfortunately, no trace of this Examination has been found: the ‘Book of Poitiers’ is referred to several times in the Trial; but it was not forthcoming at the time of the Rehabilitation. It was probably lost or destroyed by Jeanne’s enemies among her own party. The Archbishop of Rheims would have had it in his charge: and he was consistently opposed to Jeanne throughout.

During her stay at Poitiers the Maid lodged in the house of Jean Rabatier.

Footnote 32:

According to local tradition, this Church was originally founded by Charles Martel in 732, after his victory over the Saracens, whom he here ceased to pursue, and deposited his sword as an offering. This is by some supposed to have been the sword which later Jeanne sent for; but the legend is not of an early date, and there is no suggestion of the kind in contemporary writings.

According to one authority, the Greffier de la Rochelle, the sword was found in a reliquary, which had not been opened for twenty years or more. The _Chronique de la Pucelle_ and the _Journal of the Siege of Orleans_ state that it was one of many votive offerings, and was recognized by Jeanne’s description of the five crosses on the blade, possibly a Jerusalem Cross. Some of the old Chronicles say that Jeanne told the King she had never been at Fierbois: but this statement is disproved by her own words in this answer. The suggestion that, having been to three Masses in the Church, she might easily have seen the sword, is to some extent answered by the alleged difficulty of the Priests to find, among the many swords there, the one she had specially described.

Of the ultimate fate of this sword there are many versions, and no two agree exactly as to date. It was certainly broken in striking a camp-follower, one of a class the Maid had forbidden to enter the Camp; but whether this was just after the retreat from Paris or earlier, it does not seem possible to decide. Jeanne herself says she “had it up to Saint-Denis” and “Lagny,” both of which dates would imply the autumn of 1429: but most witnesses tell the story of its being broken in the July preceding, though several different places are mentioned as the scene of the incident.

Footnote 33:

On September 13th, 1429.

Footnote 34:

A small town near Auxerre. In this neighbourhood some of the chronicles place the incident referred to of the breaking of the sword. The question may, therefore, have been intended to elicit the story.

Footnote 35:

The armour offered at Saint-Denis was the “blanc harnois” she wore during the earlier part of her career. When the church was pillaged by the English troops shortly after, this armour was sent to the King of England; but no further trace of it is known to exist.

Footnote 36:

Jeanne appears to have been a good horse-woman; she rode “horses so ill-tempered that no one would dare to ride them.” The Duke de Lorraine, on her first visit to him, and the Duke d’Alençon, after seeing her skill in riding a course, each gave her a horse; and we read also of a gift of a war-horse from the town of Orleans, and “many horses of value” sent from the Duke of Brittany. She had entered Orleans on a white horse, according to the _Journal du Siège d’Orléans_; but seems to have been in the habit of riding black chargers in war; and mention is also made by Châtelain of a “lyart” or grey. A story, repeated in a letter from Guy de Laval, relates that, on one occasion (June 6th, 1428), when her horse, “a fine black war-horse” was brought to the door, he was so restive that he would not stand still. “Take him to the Cross,” she said; and there he stood, “as though he were tied,” while she mounted. This was at Selles; and local tradition says that, from her lodging (a Dominican Monastery now the Lion d’Or hotel) the old iron town-cross was visible. It stood until about a century ago some fifteen paces in front of the north door of the Church, and was removed when the cemetery was converted into a market place. The Monastery was the property of the monks of Glatigny.

The writers of the letter referred to above, Guy and André de Laval, were grandsons of Bertrand du Guesclin: the letter was dated Selles, June, 1429. The following are extracts:

“... On Monday (June 6th) I left the King to go to Selles en Berry, four leagues from Saint Aignan. The King had summoned the Maid to come before him from Selles, where she then was, and many said this was much in my favour, so that I might see her. The said Maid treated my brother and me with great kindness: she was armed at all points, save the head, and bore lance in hand. After we had arrived at Selles, I went to her lodging to see her, and she called for wine for me and said she would soon have me drink it in Paris. She seemed to me a thing divine, in all she did and all I saw and heard.

“On Monday evening she left Selles to go to Romorantin.... I saw her mounting her horse armed all in white, save the head, a little axe in her hand.... And then, turning to the door of the Church, which was quite near, she said in a gentle woman’s voice, ‘You priests and clergy, make processions and prayers to God.’ Then she turned again on her way saying, ‘Draw on, draw on!’ her standard flying, borne by a gracious page, and her little axe in her hand. One of her brothers who arrived eight days since, left also with her, armed all in white.”

Footnote 37:

The banner was painted at Tours, while Jeanne was staying there, before her march to the relief of Orleans. The account for payment, in the “Comptes” of the Treasurer of War, gives: “À Hauvres Poulnoir, paintre, demourant à Tours, pour avoir paint et baillé estoffes pour une grand estandart et ung petit pour la Pucelle ... 25 livres tournois.”

The description of this banner varies in different authors. The following account is compiled from them. “A white banner, sprinkled with fleur-de-lys; on the one side, the figure of Our Lord in Glory, holding the world, and giving His benediction to a lily, held by one of two Angels who are kneeling on each side: the words ‘Jhesus Maria’ at the side; on the other side the figure of Our Lady and a shield with the arms of France supported by two Angels” (_de Cagny_). This banner was blessed at the Church of Saint-Sauveur at Tours (_Chronique de la Pucelle_ and _de Cagny_).

The small banner or pennon had a representation of the Annunciation.

There was also a third banner round which the priests assembled daily for service, and on this was depicted the Crucifixion (_Pasquerel_).

Another banner is mentioned by the Greffier de la Rochelle, which Jeanne is said to have adopted as her own private pennon. It was made at Poitiers; and represented on a blue ground a white dove, holding in its beak a scroll, with the words, “De par le Roy du Ciel.”

Footnote 38:

May 7th, 1429.

Footnote 39:

This prophecy is recorded in a letter written, April 22nd, 1429, a fortnight before the event, by a Flemish diplomatist, De Rotslaer, then at Lyons. Her chaplain, Pasquerel, also states, in his evidence given in 1455, that she had told him of the coming injury on the previous day.

Footnote 40:

June 11th, 1429.

Footnote 41:

Gallicè: “_en leur petite cotte_,” _i.e._, with only the light clothing worn under their armour.

Footnote 42:

The “three Pontiffs” referred to are Martin V. (Colonna), the real and acknowledged Pope; the schismatic, Clement VIII.; and a mere pretender, Benedict XIV., who was supported only by one Cardinal. The Schism was practically at an end at the time of this letter, as Clement had abdicated a month earlier (July 26th). Clement VIII. is the true title, though called Clement VII. in Count d’Armagnac’s letter.

Footnote 43:

The English lost Paris in 1436.

Footnote 44:

Compiègne was relieved early in November; Saint Martin’s Day is November 11th.

Footnote 45:

The mandrake was a part of the accepted paraphernalia of a sorcerer. It was kept wrapped in a silk or linen cloth, and was supposed to preserve its owner from poverty. Brother Richard had recently preached a sermon against them (April, 1429); and many had been burned in consequence.

Footnote 46:

The balance was a frequent accessory to Saint Michael in the French stained glass windows of the 13th and 14th centuries. A noted example in the Cathedral at Arles represents him weighing the souls of the departed in a balance as big as himself. One of the earliest examples in England is that in a fresco-painting at Preston Manor, Sussex, said to be of the reign of Edward I., in which Saint Michael appears weighing the souls of the faithful, accompanied by Jeanne’s saints, Saint Catherine and Saint Margaret.

Footnote 47:

Mary of Anjou, wife of Charles VII., daughter of Louis, Duke of Anjou and Yolande of Arragon.

Footnote 48:

Jeanne was taken from Beaurevoir early in August, and removed from there, when the negotiations for selling her were complete, about the middle of November.

Footnote 49:

Jeanne, Countess de Saint-Pol et Ligny, sister to Count Waleran de Luxembourg and aunt to Jean de Luxembourg.

Footnote 50:

Jeanne de Bethune, Viscountess de Meaux, wife of Jean de Luxembourg. Both these ladies were at Beaurevoir during Jeanne’s captivity, and shewed her great kindness, even interceding for her that she should not be sold to the English.

Footnote 51:

The Sieur de Pressy, in Artois. Present in the Burgundian camp when Jeanne was taken prisoner, and afterwards at Arras, where she was imprisoned on her way from Beaurevoir to Rouen. The questions seem to suggest that Beaupère had before him some information which has not come down to us.

Footnote 52:

This may perhaps refer to a popular belief in a halo, as of a Saint, surrounding the Maid’s head.

Footnote 53:

Brother Richard, a Mendicant Friar; some say, Augustan; some, Cordelier. He was preaching in Paris and the neighbourhood in 1428–9; and said, amongst other things, in a sermon at Sainte Géneviève, April 16th, 1419, that “strange things would happen in 1430.” He professed to have been in Jerusalem; and his sermons were so popular that congregations were found to listen to him for 10 or 11 hours, from 5 o’clock in the morning! He was driven out of Paris by the English and went to Troyes, where he joined the Maid.

Footnote 54:

No absolutely authentic portraits of Jeanne are known. A head of fine work, the portrait of a young girl wearing a casque and of Jeanne’s time, is at the Musée Historique at Orleans. Tradition asserts that when Jeanne entered Orleans in triumph with the relieving force a sculptor modelled the head of his statue of St. Maurice from Jeanne herself. This head is a portion of the statue which formerly stood in the church at Orleans dedicated to St. Maurice. The church was demolished in 1850. A photograph from the head is given as the frontispiece to this book, and an admirable copy maybe seen at the Musée du Trocadéro in Paris. It should have been stated on the frontispiece that the original is at Orleans, the copy in Paris.

Footnote 55:

Latin text adds: “_dum rex suus consecraretur_.” Tradition asserts that at the Coronation Jeanne stood on the left and slightly in front of the altar, coming direct from the sacristy of the cathedral. The coronation throne stood in front of the high altar. The cathedral and its painted glass exist as at the Coronation, with the exception of some comparatively recent stone work surrounding the choir. The Coronation of the Kings of France has taken place at Rheims Cathedral since the twelfth century. The King was not to all intents King of France until he had been anointed by the Holy Oil, brought in great state to the cathedral from the more ancient church of St. Remy.

An inscription on the front of the Hotel Maison Rouge, situated near the west entrance of the cathedral, states that the town entertained Jeanne’s father and mother in that house during the Coronation.

Footnote 56:

About £200.

Footnote 57:

November 9th, 1429.

Footnote 58:

The Minute adds: “and I should be cured.”

Footnote 59:

Surrendered July 22nd.

Footnote 60:

In spite of this assertion, the Bishop was present at _four_ out of the nine Examinations.

Footnote 61:

On May 23rd, 1430.

Footnote 62:

In the Minute only.

Footnote 63:

Not in the Minute. Latin text reads: “_quod dedit regi suo dum venit ad eum_.”

Footnote 64:

The “sign,” _i.e._ the appearance of “the White Lady.”

Footnote 65:

Jean, Duke d’Alençon: son of the Duke killed at Agincourt. He was of the blood-royal of France, and had married a daughter of the Duke d’Orléans. Jeanne was on very friendly terms with him, and always called him her “Beau Duc.”

Footnote 66:

The allegory of the Angel sent with a crown, here first given to avoid “perjury,” _i.e._, breaking her promise to preserve the King’s secret, is explained by Jeanne herself, on the last day of her life, to mean her own mission from Heaven to lead Charles to his crowning.

Footnote 67:

In the Minute: “_et l’admener en trois ans_”: not in the Latin Text.

Footnote 68:

The Minute reads: “_la laissant faire de prisonniers_.”

Footnote 69:

March 8th, 1428; it was _before_ Easter, which in that year fell on March 7th.

Footnote 70:

The house in which Jeanne lodged at Chinon is said to have belonged to a certain Regnier de la Barrier, whose widow or daughter is the “worthy woman” referred to. Jeanne was afterwards lodged in the Tower of Coudray, where her room may still be seen. It is approached by a staircase outside the tower. The vaulted roof has fallen in, and the fireplace is damaged, but the walls are intact, and the room could easily be restored. Jeanne stayed in this tower from March 8th to April 20th, 1429.

Footnote 71:

In the Minute only.

Footnote 72:

Charles, Duke d’Orléans, then a prisoner in England: one of the five princes of the blood taken at Agincourt.

Footnote 73:

There is no allusion to either of these in any evidence of the time.

Footnote 74:

May, 1430.

Footnote 75:

Easter week, April 16th–23rd, 1430.

Footnote 76:

Jeanne says that her leap from the tower was “towards the end,” and as the town of Compiègne was in great straits in October, she probably made her attempt at escape towards the end of that month. The army of relief under the Count de Vendôme started on October 25th, and the siege was raised early in November.

Footnote 77:

The Minute inverts the order of this and the following question and answer.

Footnote 78:

There is no fuller account of this attempt. It probably took place during the month of July, and may have been the reason for her removal to the stronger prison of Beaurevoir, early in August.

Footnote 79:

Henry VI. arrived in Rouen first on July 29th, 1430, when Jeanne was at Beaulieu; he was crowned at Paris in the following November, and returned to Rouen for Christmas, remaining there about six weeks, for the date of his landing at Dover is given as February 11th. It is not improbable that the prisoner may have seen the King, as they were both residing in the same Castle, and her windows looked on the fields, where he would probably take exercise.

Footnote 80:

“_Faceret unam aggressionem_;” _Gallicè_, “_une entreprise_.”

Footnote 81:

In the Minute: “_mesme le chaperon de femme_.”

Footnote 82:

In the Minute: “_et ne fait point de différence de celle qui est au ciel et celle qui se appert à moi_.”

Footnote 83:

“Le vrai office de Monseigneur Saint-Michel est de faire grandes révélations aux hommes en bas, en leur donnant moult sainct conseils.” (“_Le Livre des Angeles de Dieu._”—MS. in the Bibliothèque Nationale, Paris.)

Footnote 84:

In the Minute.

Footnote 85:

In the Minute: “_et toute voyes de tout, je m’en attendaye à Notre Seigneur_.”

Footnote 86:

Given only in the Minute.

Footnote 87:

Guillaume Delachambre says that he was sent for by the Cardinal of England and the Earl of Warwick to attend Jeanne, with Desjardins and other Doctors; he was told by Warwick to give all attention to the patient, “as the King would not for anything in the world, that she should die a natural death; she had cost too dear for that; he had bought her dear, and he did not wish her to die except by justice and the fire.”

Footnote 88:

Nicolas Midi.

Footnote 89:

In the margin is written “_Superba responsio_.”

Footnote 90:

Jean de la Brosse, Marshal of France, called occasionally Marshal de Boussac and de Saint Sevère, being lord of both these territories.

Footnote 91:

The Day of the Holy Cross, May 3rd.

Footnote 92:

The Minute adds: “in the evening.”

Footnote 93:

April 18th, May 2nd, 19th, and 23rd.

Footnote 94:

Against this passage is written, on the margin of the original MS. note in the hand of the Registrar Manchon, ‘_Responsio Johannæ superba_.’

Footnote 95:

_In ipsâ Causâ concludimus._

Footnote 96:

In the Square of Saint-Ouen were two platforms on each side of the south door of the Church: Jeanne and Maître Érard, the preacher, occupied one; the Bishop of Beauvais, together with a great number of Assessors, filled the other. In those days, and up to comparatively recent times, a cemetery occupied this site, which is now a garden. There was ample space for a large crowd to collect on the gently sloping ground facing the south door.

Footnote 97:

There is no note as to when Jeanne interrupted the Bishop. The Latin gives no hint. It is probable that, during the reading of the sentence, Érard and Loiseleur were trying to induce Jeanne to recant and sign the schedule, and that her abjuration was the result of their endeavours, not of the Bishop’s.

Footnote 98:

The Latin reading is, “Ante finem sententiæ, Johanna, timens ignem, dixit se velle obedire ecclesiæ.”

II SECOND PROCESS: THE RELAPSE

_Monday, May 28th, the day following Trinity Sunday._

We, the aforesaid Judges, repaired to the place of Jeanne’s prison, to learn the state and disposition of her soul. There were found with us the Lords and Masters Nicolas de Venderès, Guillaume Haiton, Thomas de Courcelles, Brother Ysambard de la Pierre; witnesses, Jacques Cannes, Nicolas Bertin, Julien Floquet and John Gris.

And because Jeanne was dressed in the dress of a man—that is to say, a short mantle, a hood, a doublet and other effects used by men—although, by our orders, she had, several days before, consented to give up these garments, we asked her when and for what reason she had resumed this dress.[99]

She answered us:

“I have but now resumed the dress of a man and put off the woman’s dress.”

“Why did you take it, and who made you take it?”

“I took it of my own free will, and with no constraint: I prefer a man’s dress to a woman’s dress.”

“You promised and swore not to resume a man’s dress.”

“I never meant to swear that I would not resume it.”

“Why have you resumed it?”

“Because it is more lawful and suitable for me to resume it and to wear man’s dress, being with men, than to have a woman’s dress. I have resumed it because the promise made to me has not been kept; that is to say, that I should go to Mass and should receive my Saviour and that I should be taken out of irons.”

“Did you not abjure and promise not to resume this dress?”

“I would rather die than be in irons! but if I am allowed to go to Mass, and am taken out of irons and put into a gracious prison, and [may have a woman for companion[100]] I will be good, and do as the Church wills.”

And as We, the Judges, heard from several persons that she had returned to her old illusions on the subject of her pretended revelations, We put to her this question:

“Since last Thursday [the day of her abjuration] have you heard your Voices at all?”

“Yes, I have heard them.”

“What did they say to you?”

“They said to me:[101] ‘God had sent me word by St. Catherine and St. Margaret of the great pity it is, this treason to which I have consented, to abjure and recant in order to save my life! I have damned myself to save my life!’ Before last Thursday, my Voices did indeed tell me what I should do and what I did on that day. When I was on the scaffold on Thursday, my Voices said to me, while the preacher was speaking: ‘Answer him boldly, this preacher!’ And in truth he is a false preacher; he reproached me with many things I never did. If I said that God had not sent me, I should damn myself, for it is true that God has sent me; my Voices have said to me since Thursday: ‘Thou hast done a great evil in declaring that what thou hast done was wrong.’ All I said and revoked, I said for fear of the fire.”

“Do you believe that your Voices are Saint Catherine and Saint Margaret?”

“Yes, I believe it, and that they come from God.”

“Tell us the truth on the subject of this crown which is mentioned in your Trial.”

“In everything, I told you the truth about it in my Trial, as well as I know.”

“On the scaffold, at the moment of your abjuration, you did admit before us, your Judges, and before many others, in presence of all the people, that you had untruthfully boasted your Voices to be Saint Catherine and Saint Margaret.”

“I did not intend so to do or say. I did not intend to deny my apparitions—that is to say, that they were Saint Catherine and Saint Margaret; what I said was from fear of the fire: I revoked nothing that was not against the truth. I would rather do penance once for all—that is die—than endure any longer the suffering of a prison. I have done nothing against God or the Faith, in spite of all they have made me revoke. What was in the schedule of abjuration I did not understand. I did not intend to revoke anything except according to God’s good pleasure. If the Judges wish, I will resume a woman’s dress; for the rest, I can do no more.”

After hearing this, We retired from her, to act and proceed later according to law and reason.

_Final Adjudication._

_The next day, Tuesday, May 29th, in the Chapel of the Archiepiscopal Manor of Rouen, the Judges and 40 Assessors present._

We, the Bishop, did, in presence of all the above-named, set forth that, after the Sitting held by Us in this same place, on Saturday, May 19th, the Eve of Whitsunday, We had, by the advice of the Assessors, caused Jeanne to be admonished on the following Wednesday, and had made known to her in detail the divers points on which, according to the decision of the University of Paris, she must be considered to have fallen short and erred; We caused her to be exhorted in the most lively manner to abandon her errors, and to return into the way of truth; up to the last moment she refused to agree to these admonitions and these exhortations, and would say nothing more; the Promoter, on his side, asserted that he had nothing more to bring forward against her. We then pronounced the closing of the Case, and summoned the parties on the following day, Thursday, 24th May next, to hear the law pronounced, all whereof is proved by the documents of the Procès Verbal transcribed above.

Afterwards, We did recall what had passed on Thursday, May 24th; how Jeanne, after having on that day received a solemn preachment and numerous admonitions, did end by signing with her own hand her revocation and abjuration; the whole whereof is at greater length recounted in the preceding document. We did add that, in the afternoon of the same day, the Deputy Inquisitor, Our Coadjutor, did go to seek her in her prison, and did charitably admonish her to persist in her good purpose and to guard herself well against any relapse. Obeying the orders of the Church, Jeanne did then put off the dress she was wearing, and take that of a woman; all whereof hath been likewise set forth at greater length as to time and place.

But since that day, driven by the Devil, behold! she hath, in the presence of many persons, declared anew that her Voices and the spirits that appeared to her have returned to her, and have said many things to her; and, casting away her woman’s dress she hath again taken male garments. As soon as We, the Judges, did receive information of this lapse, We were eager to return to her and to question her.

And then, in presence of all the above-named, in the said Chapel of the Archiepiscopal Manor of Rouen, We, the Bishop, did order to be read the declarations and affirmations which Jeanne pronounced yesterday before us, and which are reproduced above.

After this reading had been made, We asked advice and counsel thereon from the Assessors. Each one hath given his opinion, as follows:—

_Maître Nicolas de Venderès_: Jeanne should be considered a heretic: the sentence declaring her to be so, once given by Us, the Judges, she should be abandoned to the secular authority, which should be prayed to act towards her with gentleness. [“_Rogando eam ut cum velit mite agere_,” the usual formula for victims sent to the stake.]

_The Reverend Father in Christ, the Lord Gilles, Abbot of the Monastery of the Holy Trinity at Fécamp_: Jeanne is relapsed. Nevertheless, it would be well that the schedule containing her last answers, which hath just been read, should be read anew and set forth to her, reminding her once more of the Word of God; afterwards, We, the Judges, should declare her a heretic and abandon her to the secular authority, praying this authority to deal gently with her.

[The remainder of the Assessors agreed in general with this opinion of the Abbot of Fécamp; some added that she should be again charitably admonished, in regard to the salvation of her soul, and should be told that she had nothing further to expect as to her earthly life.]

After having gathered this advice, We, the Judges, did thank the Assessors, and gave orders that Jeanne should be afterwards proceeded against, as relapsed, according to law and reason.

_Mandate citing Jeanne to appear on Wednesday, May 30th._

“Pierre, by the Divine Mercy Bishop of Beauvais, and Jean Lemaître, Deputy of Maître Jean Graverend, renowned Doctor, appointed by the Holy See Inquisitor of the Evil of Heresy in the Kingdom of France; to all public Priests, to all Curés of this town and of any other place wherever it be in the Diocese of Rouen, to each of them in particular, according as it shall be required: Greeting in Our Saviour. For the causes and reasons to be elsewhere deduced at greater length, a certain woman of the name of Jeanne, commonly called the Maid, having fallen into errors against the Orthodox Faith—errors which she hath publicly abjured before the Church, and to which she hath returned—as is established and proved by her avowals and assertions: We command to all of you and to each in particular, by this requisition, without the one waiting for the other, or excusing himself by another, that you cite the said Jeanne to appear before Us in person to-morrow, at the hour of 8 o’clock in the morning, at Rouen, in the place called the Old Market, in order that she may be declared by us relapsed, excommunicate, and heretic, with the intimation that it shall be done to her as is customary in such cases.

“Given in the Chapel of the Archiepiscopal Manor of Rouen, Tuesday, May 29th, the year of Our Lord, 1431.”

_On the following day, Wednesday, 30th of May_, Jeanne, by virtue of the preceding mandate from Us, was cited for the same day, in order to hear the law pronounced, as is proved at greater length by the tenour of the following relation, done for us by the Executor of our mandates:

“To the reverend Father and Lord in Christ, the Lord Pierre, by the Divine Mercy Bishop of Beauvais, and to the venerable and religious person Brother Jean Lemaître, Deputy of Maître Jean Graverend, renowned Doctor, by order of the Holy Apostolic See Inquisitor of the Faith and of the Evil of Heresy in the Kingdom of France: your humble Jean Massieu, Priest, Dean of the Christendom of Rouen[102] sends earnest Greeting, with all protestations of obedience and respect. This is to inform your Reverend Paternities, that I, Massieu, in virtue of your mandate sent to me, to which these presents will be annexed, have cited, speaking to her in person, this woman, commonly called the Maid, to appear before you this day, Wednesday, May 30th, at the hour of eight in the morning, at Rouen, in the place of the Old Market, according to the form and tenour of your said mandate, and to that which I have been ordered to do. All the which, thus done by me, I signify to your Reverend Paternities by these presents, signed by my seal.

“Given in the year of Our Lord 1431, on the aforesaid Wednesday, at 7 o’clock in the morning.

“Massieu.”

SENTENCE OF DEATH

_Final Sentence given before the People._

_Wednesday, May 30th, towards 9 o’clock in the morning_,

We, the Judges, repaired to the place of the Old Market, in Rouen, near the Church of Saint Sauveur.

We were assisted by the reverend Fathers in Christ the Lords Bishops of Thérouanne and Noyon; and by a number of other Lords, Masters, and ecclesiastical personages.

Before Us was brought the said Jeanne, in presence of the people, assembled in this place in an immense multitude.

She was placed upon a scaffold or platform.

For her wholesome admonition and for the edification of the whole multitude, a solemn address was made by the renowned Doctor, Nicolas Midi, who took for his text those words of the Apostle in the first Epistle to the Corinthians, Chapter xii., “If one member suffer, all the members suffer with it.”

This address ended, We, the Bishop, did once more admonish Jeanne to look to her salvation, to reflect on her misdeeds, to repent of them, to have a true contrition for them. We exhorted her to believe hereon the opinion of the Clergy, of the notable persons who have taught and instructed her on all that treats of her salvation. We did particularly exhort her to believe the good advice of the two venerable Dominicans[103] who were at that moment beside her, and whom we had sent to her to converse with her up to the last moment and to furnish her in all surety with wholesome admonitions and counsels profitable to her salvation.

Afterwards, We, the Bishop and Vicar aforesaid, having regard to all that has gone before, in which it is shewn that this woman hath never truly abandoned her errors, her obstinate temerity, nor her unheard-of crimes; that she hath even shewn the malice of her diabolical obstinacy in this deceitful semblance of contrition, penitence, and amendment; malice rendered still more damnable by perjury of the Holy Name of God and blasphemy of His ineffable Majesty; considering her on all these grounds obstinate, incorrigible, heretic, relapsed into heresy, and altogether unworthy of the grace and of the Communion which, by our former sentence, We did mercifully accord to her; all of which being seen and considered, after mature deliberation and counsel of a great number of Doctors, We have at last proceeded to the Final Sentence in these terms:

In the Name of the Lord: _Amen_.

At all times when the poisoned virus of heresy attaches itself with persistence to a member of the Church and transforms him into a member of Satan, extreme care should be taken to watch that the horrible contagion of this pernicious leprosy do not gain other parts of the mystic Body of Christ. The decisions of the holy Fathers have willed that hardened heretics should be separated from the midst of the Just, so that to the great peril of others this homicidal viper should not be warmed in the bosom of pious Mother Church. It is for this that We, Pierre, by the Divine Mercy, Bishop of Beauvais, and We, Brother Jean Lemaître, Deputy of the renowned Doctor, Jean Graverend, Inquisitor of the Evil of Heresy, specially delegated by him for this Process, both Judges competent in this Trial, already, by a just judgment, have declared this woman fallen into divers errors and divers crimes of schism, idolatry, invocation of demons and many others. But because the Church closes not her bosom to the child who returns to her, we did think that, with a pure spirit and a faith unfeigned, thou hadst put far from thee thy errors and thy crimes, considering that on a certain day thou didst renounce them and didst publicly swear, vow, and promise never to return to thy errors and heresies, to resist all temptations, and to remain faithfully attached to the unity of the Catholic Church and the communion of the Roman Pontiff, as is proved at greater length in a writing signed by thine own hand. But after this abjuration of thine errors, the Author of Schism and Heresy hath arisen in thine heart, which he hath once more seduced, and it hath become manifest by thy spontaneous confessions and assertions—O, shame!—that, as the dog returns again to his vomit, so hast thou returned to thine errors and crimes; and it hath been proved to us in a most certain manner that thou hast renounced thy guilty inventions and thy errors only in a lying manner, not in a sincere and faithful spirit. For these causes, declaring thee fallen again into thine old errors, and under the sentence of excommunication which thou hast formerly incurred, WE DECREE THAT THOU ART A RELAPSED HERETIC, by our present sentence which, seated in tribunal, we utter and pronounce in this writing; we denounce thee as a rotten member, and that thou mayest not vitiate others, as cast out from the unity of the Church, separate from her Body, abandoned to the secular power as, indeed, by these presents, we do cast thee off, separate and abandon thee;—praying this same secular power, so far as concerns death and the mutilation of the limbs, to moderate its judgment towards thee, and, if true signs of penitence should appear in thee, [to permit] that the Sacrament of Penance be administered to thee.

_Here follows the Sentence of Excommunication_, [the introductory part being word for word the same as the previous sentence, read on May 24th, up to the words “We, the Judges, say and decree”; after which follows:]

... that thou hast been on the subject of thy pretended divine revelations and apparitions lying, seducing, pernicious, presumptuous, lightly believing, rash, superstitious, a divineress and blasphemer towards God and the Saints, a despiser of God Himself in His Sacraments; a prevaricator of the Divine Law, of sacred doctrine and of ecclesiastical sanctions; seditious, cruel, apostate, schismatic, erring on many points of our Faith, and by all these means rashly guilty towards God and Holy Church. And also, because that often, very often, not only by Us on Our part but by Doctors and Masters learned and expert, full of zeal for the salvation of thy soul, thou hast been duly and sufficiently warned to amend, to correct thyself and to submit to the disposal, decision, and correction of Holy Mother Church, which thou hast not willed, and hast always obstinately refused to do, having even expressly and many times refused to submit thyself to our lord the Pope and to the General Council; for these causes, as hardened and obstinate in thy crimes, excesses and errors, WE DECLARE THEE OF RIGHT EXCOMMUNICATE AND HERETIC; and after thine errors have been destroyed in a public preaching, We declare that thou must be abandoned and that We do abandon thee to the secular authority, as a member of Satan, separate from the Church, infected with the leprosy of heresy, in order that thou mayst not corrupt also the other members of Christ; praying this same power, that, as concerns death and the mutilation of the limbs, it may be pleased to moderate its judgment; and if true signs of penitence should appear in thee, that the Sacrament of Penance may be administered to thee.

_Attestations by the Registrars._

“I, Boisguillaume, Priest, Registrar above qualified, affirm that I have duly collated the foregoing document with the original Minute of the Process; for which reason I have marked this present copy with my sign manual, the which will be done after me by the two other Registrars, I signing in this place with my own hand.

(_Signed_) “BOISGUILLAUME.”

“And I, Guillaume Manchon, Priest, of the Diocese of Rouen, Apostolic and Imperial Notary, I affirm that I assisted in the collation made of the aforesaid Process, with the Registrars signed above and below; I affirm that this collation of the present copy with the original Minute of the Process hath been duly made. For which, in the same way as the two other Registrars, I have subscribed the present copy with my own hand, affixing thereto my sign-manual, to this required.

(_Signed_) “G. MANCHON.”

“And I, Nicholas Taquel, Priest of the Diocese of Rouen, sworn Imperial Public Notary and of the Archiepiscopal Court of Rouen, called as Registrar to a part of the foregoing Process, I affirm that I have seen and heard the present copy collated with the original register of the said Process; I affirm that this collation hath been duly made. For which, with the two other Registrars preceding, I have subscribed with my own hand the present Process, affixing thereto, here, my sign-manual, to this required.

(_Signed_) “N. TAQUEL.”

[Here follow the seals of the two Judges, marked in red wax on the original copies of the Process, prepared to the number of five.]

SUBSEQUENT EXAMINATIONS[104] AND PROCEEDINGS AFTER THE RELAPSE.

_Information given after the Execution on many things said by Jeanne, at the end of her life and in articulo mortis._

Thursday, 7th day of June, 1431, We, the Judges, did _ex-officio_ take information upon certain things which the late Jeanne had said before persons worthy of credit when she was still in prison and before being brought to judgment.

EXAMINATION OF WITNESSES.

1. _The venerable and circumspect_ MAÎTRE NICOLAS DE VENDERÈS, _licentiate in Canon Law, Archdeacon of Eu, hath declared upon oath as follows_:

Wednesday, 30th day of May, Eve of the Feast of Corpus Christi, Jeanne, being still in the prison of the Castle of Rouen where she was detained, did say that considering the Voices which came to her had promised she should be delivered from prison, and that she now saw the contrary, she realized and knew she had been, and still was, deceived by them. Jeanne did, besides, say and confess that she had seen with her own eyes and heard with her own ears the apparitions and Voices mentioned in the Case.

At this were present, you, the Judges aforesaid, and besides Maître Pierre Maurice, Thomas de Courcelles, Nicolas Loyseleur, Brother Martin Ladvenu, Jean Toutmouillé, Jacques Lecamus, and several others.

BROTHER MARTIN LADVENU, _Priest of the Order of Saint Dominic, did say and depose, upon oath, as follows_:

On the morning of the day on which sentence was delivered and before she was brought to judgment, Jeanne, in presence of Maître Pierre Maurice, Nicolas Loyseleur, and Brother Jean Toutmouillé, who were with me, did say and confess that she knew and recognized that the Voices and apparitions which had come to her, mentioned in the Case, had deceived her, because they had promised she should be delivered and freed from prison; and that she certainly now saw clearly the contrary.

Asked by the Bishop: Who induced Jeanne so to speak?

Replied: Pierre Maurice, Nicolas Loyseleur, and I exhorted her to save her soul, and asked her if it were true that she had these Voices and apparitions? She replied that it was indeed true, and she continued so to tell us up to the end, but without stating decidedly, at least, so far as I understood, under what form the apparitions came to her. All I remember is that she said they came to her in great multitude and in the smallest size [_in magnâ multitudine et quantitate minimâ_]. Besides, I did at this time hear Jeanne say and confess that, inasmuch as the Clergy held and believed that if they were spirits who came to her they proceeded from evil spirits, she also held and believed as did the Clergy, and would no longer put faith in these spirits. And as it appeared to me, Jeanne was then of a sound mind.

Brother Martin Ladvenu did add this: The same day I heard Jeanne say that, although she had stated in her avowals and confessions, and had affirmed above in the course of the Case, that an Angel from God had brought a crown to him whom she called her King, with all other details connected with this fact in the interrogatories, nevertheless, of her free-will and without being constrained thereto, she did this day confess as follows: that in spite of all she had affirmed on the subject of this Angel, no Angel had brought the crown; it was she, Jeanne, who had been the Angel, and who said and promised to him whom she called her King, that, if he would set her to the work, she would have him crowned at Rheims. There was no other crown sent from God, in spite of all she might have affirmed in the course of the Case on the subject of the crown and the sign given to him whom she called her King.

_The venerable and discreet_ MAÎTRE PIERRE MAURICE, _Professor in Theology, Canon of Rouen, deposed, upon oath, as follows_:

The day of the sentence, Jeanne being still in the prison, I repaired to her in the morning to exhort her to save her soul. In so exhorting her, I asked her what was the Angel mentioned in the Trial, who, according to her, had brought a crown to him whom she called her King?

She replied that it was herself who was the Angel.

Having questioned her afterwards on the subject of the crown which she had promised to her King, of the multitude of Angels who at that time accompanied her, she replied that it was true that Angels appeared to her under the form of very minute things. Finally, I asked her if this apparition were real? “Yes,” she replied, “the spirits did really appear to me—be they good or be they evil spirits—they did appear to me.” She also said that she had in particular heard her Voices at the hour of Compline, when the bells rang, and in the morning also, when the bells rang. And when I told her that they were evil spirits—in this, that they had promised her deliverance and had deceived her—“It is true,” she replied, “they have deceived me.” I also heard her declare that to know whether they were good or evil spirits, she referred to the Clergy. When she thus spoke, Jeanne, so far as it seemed to me, was sound in mind and understanding.

BROTHER JEAN TOUTMOUILLÉ, _Priest, of the Order of Saint Dominic, did say and declare upon oath as follows_:

The day that sentence was given upon Jeanne, Wednesday, Eve of the Feast of Corpus Christi, I accompanied Brother Martin Ladvenu, who, early in the morning, repaired to her to exhort her to save her soul. I first heard Maître Pierre Maurice, who had gone earlier to her, declare she had confessed that all which concerned the crown was fiction: that it was she who was the Angel. The said Master reported all this to us in Latin. Afterwards, Jeanne was questioned on the subject of the Voices and apparitions which had come to her. She replied that she had really heard voices, chiefly when the bells rang Compline or Matins; and she persisted in saying this, although Maître Pierre Maurice told her that, sometimes when the bells rang, one thought one could hear and catch the sounds of human voices. Jeanne did also say and confess that she had had apparitions which came to her in great multitude and in minute quantity—that is to say, under small forms;—she did not perfectly explain the form, or kind, of her apparitions. The same day, after you, the Bishop, had come in with the Lord Deputy Inquisitor into the room where she was detained, you said to Jeanne in French, “Now then, Jeanne, you always told us that your Voices assured you that you would be delivered: you see now how they have deceived you; tell us the truth now.” “Truly,” Jeanne replied to you, “I see indeed that they have deceived me!” I did not hear her say more, save only that, early in the same day, before you were come to the prison, Jeanne, being asked if her Voices and apparitions proceeded from good or evil spirits, did reply: “I know not—I wait on my Mother, the Church,” or “I wait on you, who are of the Church.” And, so far as it seemed to me, Jeanne was at this time of sound mind; I heard Jeanne herself then declare that she was of sound mind.

MESSIRE JACQUES LECAMUS, _Priest, Canon of Rheims, did say and declare upon oath as follows_:

Wednesday, Eve of the Feast of Corpus Christi, I went with you, the Bishop, into the room of the Castle of Rouen where Jeanne was detained, and there I heard Jeanne say and confess, publicly and in a voice loud enough to be heard by all those present, that she had had apparitions and had also heard Voices; that these apparitions and Voices had promised her that she should be delivered from prison; but now she saw in truth that they had deceived her, and, for having thus deceived her, she believed they could not be good Voices nor good things. A little while after, she confessed her sins to Brother Martin, of the Order of Saint Dominic. After the Sacrament of Confession and Penitence, when the same Brother was about to administer the Sacrament of the Eucharist to her, and already held in his hands the Consecrated Host, “Do you believe,” he asked her, “that this is the Body of Christ?” “Yes,” she replied, “and I believe that He alone can deliver me; I ask that It may be administered to me.” After the Communion, the same Brother said to her: “Do you still believe in your Voices?” “I believe in God only,” she answered, “and will no more put faith in my Voices, for having deceived me on this point.”

MAÎTRE THOMAS DE COURCELLES, _Master of Arts, Bachelor of Theology, did say and depose, upon oath, as follows_:

Wednesday, Vigil of the Feast of Corpus Christi, being in the presence of you, the Bishop, in the room of the Castle of Rouen where Jeanne was detained, I heard and understood that you asked Jeanne if it were not true that her Voices had promised to deliver her? She replied that her Voices had truly promised this, and had told her to keep a good countenance; and, “as it seems to me,” she added, “I see indeed that I have been deceived.” And then you, the Bishop, said to Jeanne, that now she could certainly see her Voices to be only evil spirits and that they did not come from God; for, had they been of such a nature, they would never have said a false thing and thus have lied.

MAÎTRE NICOLAS LOYSELEUR, _Master of Arts, Canon of Rouen and Chartres, said and declared, upon oath, as follows_:

Wednesday, the Vigil of the Feast of Corpus Christi, I repaired in the morning with the venerable Maître Pierre Maurice, to the place where Jeanne, commonly called the Maid, was detained, to exhort and admonish her on the subject of the salvation of her soul. She was besought to speak truth on the subject of that Angel who, she had declared, had brought to him she called her King a crown, very precious, and of the purest gold: she was pledged not to hide the truth, inasmuch as nothing more remained to her but to think of her own salvation. Then I heard her declare that it was she herself who had brought him she called her King the crown in question; that it was she who was the Angel of whom she had spoken; and that there had been no other Angel but herself. Asked if she had really sent a crown to him whom she called her King, she replied that he had no other crown but the promise of his coronation—a promise she had made in giving to her King the assurance that he would be crowned. In the presence of Maître Pierre Maurice, of the two Dominicans, of you, the Bishop, and of several others, I heard her many times declare that “she had really had revelations and apparitions of spirits; that these revelations had deceived her; that she recognized it in this, that they had promised her deliverance, and that she now saw the contrary; that she was willing to refer to the Clergy to know if these spirits were good or evil; that she did not put, and would no more put, faith in them.” I exhorted her, to destroy the error that she had sown among the people, to declare publicly that she had herself been deceived, and that through her fault she had deceived the people by putting faith in these revelations and in counselling the people to believe in them; and I told her it was necessary that she should humbly ask pardon. She told me she would do it willingly, but that she did not think she would be able to remember, when the proper moment came—that is to say, when she found herself in the presence of the people; she prayed her Confessor to remind her of this point and of all else which might tend to her salvation. From all this, and from many other indications, I conclude that Jeanne was then of sound mind. She shewed great penitence and great contrition for her crimes. I heard her, in the prison, in presence of a great number of witnesses, and subsequently after sentence, ask, with much contrition of heart, pardon of the English and Burgundians for having caused to be slain, beaten, and damned, a great number of them, as she recognized.

Footnote 99:

Several versions of the reasons which caused Jeanne to resume the forbidden dress were given in the evidence taken at the Rehabilitation, all purporting to have come from her. According to Massieu, her woman’s dress was taken away while she was asleep, and the English soldiers refused to give it back to her, offering in its stead the man’s dress she had previously worn, ‘which they emptied from a sack.’ She refused to wear it, reminding them that it was forbidden her; but at last, at mid-day, finding them deaf to her remonstrance, she was obliged to rise and attire herself in the prohibited garments. The Dominican Brothers declared that she had been assaulted by an English milord, as she told them, and that she therefore considered it necessary to return to the protection of her old dress; but considering the type of soldier in whose care she was placed, there seems no need to seek for any further explanation than her own, as given in the text, and as later corroborated by Manchon and De Courcelles. In the Rehabilitation Enquiry, both Jean de Metz and de Poulengey claim to have suggested the male attire. At Poitiers, Jeanne herself stated that she had adopted it as most suitable to her work and the company she must share.

Footnote 100:

This request is found only in the Minute.

Footnote 101:

In the margin, the Registrar has written against this answer: “_Responsio mortifera_.”

Footnote 102:

An appointment equivalent to a Rural Dean.

Footnote 103:

Brothers Ysambard de la Pierre and Martin Ladvenu.

Footnote 104:

Not included in the Official Text of the Trial.