The Trial of Jeanne D'Arc by W.P. Barrett
Joan of Arc was captured by Burgundian troops (French loyal to England) at Compiegne on May 23, 1430. In the Fall of 1430 a deal was stuck between the English and the part of the Church loyal to England to put her on trial for heresy. Joan of Arc's trial began in early 1431 after she was taken to the city of Rouen. The outcome of the trial was never in doubt but the records have proven invaluable to historians as a direct source for insights into the life of Joan of Arc. The original records were in Latin and French and have been translated into English several times by different historians. The translation below titled The Trial of Jeanne D'Arc by W.P. Barrett is one that has been highly esteemed by historians for it's accuracy and authenticity.
GO TO CONTENTS PAGE LINKING TO INDIVIDUAL CHAPTERS
THE TRIAL OF JEANNE D'ARC
TRANSLATED INTO ENGLISH
FROM THE ORIGINAL LATIN AND FRENCH DOCUMENTS
BY W. P. BARRETT
WITH AN ESSAY On the Trial of Jeanne d'Arc AND Dramatis Personae,
BIOGRAPHICAL SKETCHES OF THE TRIAL JUDGES AND OTHER PERSONS
INVOLVED IN THE MAID'S CAREER, TRIAL AND DEATH
By PIERRE CHAMPION
TRANSLATED FROM THE FRENCH BY COLEY TAYLOR AND RUTH H. KERR
FRANK P. RENNIE
GOTHAM HOUSE, INC.
Here Begin the Proceedings 3
The Officers Appointed take Oath 26
The First Public Session 12
Thursday, February 22nd. Second Session 41
February 24th. Third Session 48
Tuesday, February 27th. Fourth Session 57
March 1st. Fifth Session 67
Saturday, March 3rd. Sixth Session 77
First Session in Prison 89
The Vicar of the Lord Inquisitor is Summoned 94
Tuesday, March 13th 103
Thursday, March 15th In Prison 119
Saturday, March 17th. In Prison 125
The Statements are Presented to the Assessors 133
Here Begins the Ordinary Trial 138
The Tenor of the Articles of Accusation.146
This Wednesday after Palm Sunday, 1431 181
Saturday, the Last Day of March, in Prison 240
The Digest is Submitted to the Assessors 243
The Tenor of the Deliberations 252
Eleven Advocates of the Court of Rouen Give their Opinions 271
Jeanne is Charitably Exhorted 285
Public Admonition of The Maid 290
She is Threatened with Torture 303
The Deliberations of the University of Paris are Read 307
Here follow the Articles concerning the Words and Deeds of Jeanne, commonly known as The Maid 315
The Deliberation and Doctrinal Judgment of the Venerable Faculty of Decrees 324
Jeanne's Faults are Expounded to Her 330
The Public Sermon. Jeanne Recants 341
Sentence after the Abjuration 346
The Trial for Relapse. Jeanne Resumes Man's Dress 349
Tuesday, May 29th 352
May 30th, the Last Day of This Trial 358
Subsequent Documents 367
Dramatis Personae by Pierre Champion 387
On the Trial of Jeanne d'Arc by Pierre Champion 475
LIST OF ILLUSTRATIONS [Not in HTML Version]
Many came gladly, but they kissed her hands as little as she could help. frontispiece
Near the village of Domremy stands a certain large and ancient tree.35
"Go," said Robert to Jeanne, "go and come what may" 69
Jeanne entered boldly and knelt straightway before her King. 99
The Maid drove out two Daughters of Joy and thereby broke her sword 141
The Bastard of Wandomme's men seized her and tore her from her horse 169
The Demoiselle and the Lady of Beaurevoir offered her a woman's dress 199
At last she leaped and commended herself to God and Our Lady 229
She said in answer, "Men are sometimes hanged for telling the truth" 259
"Take everything peacefully, Jeanne; have no care for thy martyrdom" 289
"Bishop," said Jeanne when he came in to her, "I die through you" 319
She cried upon the name of Jesus; six times she cried out "Jhésus!" .363
A little over five hundred years ago there was a trial in the King of England's military headquarters and capital in France -- a trial that has become second in importance only to the Trial of Christ. The young woman who was examined, tried and condemned in that medieval, strong-castled town of Rouen has been the central figure of a whole literature of controversy. Shakespeare, Voltaire, Michelet, Schiller, Quicherat, Lang, Mark Twain, Anatole France, Frank Harris, Shaw, Paine and others far too numerous to mention have demonstrated by their writing about her that minds throughout the centuries from her time to the present find her as dynamic and challenging a figure as did the people of her own time.
The Maid's followers believed that she came from God and adored her as a prophet, saint and military idol. The Burgundians and English were stricken with fear at her success and when she was captured condemned her as a witch and apostate. The Roman Catholic Church has canonized her as a saint. Mr. Shaw has hailed her as the first Nationalist and the first Protestant. Other interpretations of her personality are as completely far apart. Every book about her adds to the controversy.
Jeanne d'Arc was burned at the stake on May 30, 1431. It was not until some time later, almost certainly not before 1435
that the record of her trial was translated by Thomas de Courcelles, one of her judges, and Guillaume Manchon, trial notary, into Latin from the minutes taken daily during the process of the trial, together with all the forms of letters patent emanating from Pierre Cauchon, Bishop of Beauvais, Jean Le Maistre, Vice Inquisitor of the Faith, the doctors of the University of Paris and other dignitaries.
Five copies were made of the official record. Manchon, the notary, wrote three in his own hand: one was given to the Inquisitor, another to the King of England, a third to Pierre Cauchon. These five copies were signed and authenticated by the notaries Manchon, Boisguillaume and Taquel, and were given the seal of the judges.
"Of these five copies," says Pierre Champion, the greatest modern authority on Jeanne d'Arc, "the one that Guillaume Manchon retained was given to the judges of the Rehabilitation proceedings on December 15, 1455 and torn up by order of that tribunal. According to the testimony of Martial d'Auvergne one of the copies had been sent to Rome; another copy was found at Orléans in 1475. Etienne Pasquier kept one copy for four years. Today there are three copies at Paris:
"A. Bibliothèque de la Chambre des Députés. ms. no. 1119, the only known copy on vellum, and of large format, which Quicherat believed destined for the King of England by Manchon. It seems more likely, by considering the variations in certain titles and headings, that this was Pierre Cauchon's copy . . . which Boisguillaume decorated. It was used in the preliminary work of the Rehabilitation and was part of the library of Parlement in the middle of the Seventeenth Century (III folios, 26x33 cm.).
"B. Bibliothèque Nationale, ms. lat. 5965, a copy carefully collated and presenting numerous changes (erasures and
crossings-out) and writing over in different handwriting (169 folios, paper, 29 x 20 cm., traces of seals).
"C. Bibliothèque Nationale, ms. lat. 5966, a copy in uniform handwriting, without any writing over or scratching out, and of which the seals have fallen away since the time when Edmond Richer consulted it (220 folios, paper, 28 x 21 cm., traces of seals).
"These manuscripts have substantially the same value; they are authenticated copies, derived from a common original," Pierre Champion assures us, adding that the variations betray chiefly the individual habits of the scribes who transcribed them, and are therefore insignificant.
The original source of these manuscripts was the Trial Minutes in French (minuta in gallico) which the notary Manchon wrote. To quote Champion further, "With his colleagues Pierre Taquel and Boisguillaume, Manchon recorded every morning during the trial the questions and Jeanne's answers. After déjeuner, the three notaries worked in turn in putting the record in order. They had to do their work carefully, for Jeanne answered with prudence. Whenever she was asked about a point already treated upon, she did not answer anew; she had the notaries read her former answers. . . .
"These minutes, in French, formed a manuscript, paper, written entirely in Manchon's hand; he showed it to the judges of the Rehabilitation [twenty-five years later]. It was from this record that the Latin translation which we have today was made. The French minutes, produced before the judges of the Rehabilitation, we no longer have. As Quicherat was able so brilliantly to prove, we have only a fragment of it in the d'Urfé manuscript, beginning with the Twelfth Session of the trial. . . .
"If we compare Manchon's minutes with the definitive version there can be no doubt that the Latin version was built
[ ix ]
upon the minutes, of which it espouses exactly the form of the French, except for rendering the concrete and rapid words of our quick language in the more general Latin terms; we find here not French based upon Latin, but Latin based upon French. . . ." M. Champion points out, as others have, that the Latin translators, "when in despair of translating exactly, admitted the French words" used by Jeanne and her inquisitors.
This Trial Record, inconceivable as it must seem, has never, before this present translation, been completely given into English. Portions of it have been used. Many of the Maid's biographers have consulted it, summarized it, or used as much of it as suited their purposes; some have translated important and lengthy sections of it. Its details are generally known. But the whole trial has never before been accessible to the reader who is not either a French or a Latin scholar, and editions in those languages are extremely difficult to procure.
Barrett's translation, notably faithful to the original in letter and spirit, takes us into the very room with Jeanne and her judges: into the great room of the Castle of Rouen, into the tower cell where she was in chains and had to endure the cross-questioning of lawyer, skilled in subtle examination. We, as well as Jeanne, hear the formal letters of authority read out in court; the legal red tape of that day was no less ornate and magniloquent than it is at present. The court adjourns after dramatic and damning answers, to take up the burden next day or the day after. While she was "on the stand" questions were shot at her from all sides, as we may easily see for ourselves. Questions that some of her judges complain of as too subtle. She has no counsel to aid her, except her Voices, and she protests that she cannot hear Them, frequently, for the noise in the court and her prison drowns them out.
That she was tried by an extraordinary confrèrie of experts Pierre Champion's magnificent biographical researches, translated here in Dramatis Personae prove. Most of her judges were graduates and members of the faculty of the University of Paris which at that time served the church through a kind of dictatorship of the General Council. Many of them had served the King of England or his regent the Duke of Bedford, as ambassadors or councillors. Nearly all of them were at one time or another on the English payroll, directly, or indirectly through ecclesiastical appointments that were in the hands of the English King.
We see Jeanne pitted against sixty skilled politicians, lawyers, ambassadors, trained in all the complexities of legal questioning, all of them versed in academic casuistry. Most of them were avowedly her enemies. Her victories for Charles VII had driven many of them, including Bishop Cauchon, out of their dioceses, away from their seats of authority and revenue. They were of the University of Paris and Jeanne had threatened Paris. If she had succeeded in that they would have been utterly ruined.
She was imprisoned, not in the ecclesiastical prison where women would have attended her, but in the Castle of Rouen, at that time the English citadel, governed by the Earl of Warwick. The little English king lived there, and the regent Bedford. Jeanne was closely guarded and was kept in irons even when she was extremely ill. Her guards annoyed her and abused her and she lived in constant fear of them, although Warwick restrained them somewhat, for she was a valuable prisoner; the English had paid 10,000 livres for her. Ten or twelve francs was the price of a horse.
There has surely been no more dramatic or horrible trial in history than hers. Sixty of the ablest politicians and academicians, endowed with authority no less impressive because it
was largely usurped, were summoned by their military masters to try, under the elaborate forms of law, a girt nineteen years old: an extraordinary girl whose military genius had made her the wonder of Europe, a King-maker, and the archenemy of her judges.
The world had seen nothing like her since Christ. The judges and assessors at Rouen knew as they assembled there that the eyes of Christendom were upon them and that dynasties trembled in the balance. They also were aware that the King of Heaven spoke through His saints. They knew that Jeanne had prophesied that she would raise the siege of Orléans and had done so. They knew that she had prophesied would have the Dauphin crowned at Reims. She led the Dauphin and his court through English-conquered territory to Reims, subduing Meung, Beaugency, Jargeau and Patay, and had seen him crowned Charles VII, King of France. She had captured the greatest English generals of the time. The judges as they awaited the formal opening of the trial could ponder on these wonders, and her faith that she was sent by God and Saint Michael. She was called putain, harlot, often enough by her enemies, but her judges knew that committees of women had. examined her and found her an intact virgin. The latest such examination had been conducted by the Duchess of Bedford and her ladies. Her judges must have known by rumor that at Beaurevoir, the castle of Jean de Luxembourg, who sold her to the English, the three Joans his, aunt, wife and daughter, approved of Jeanne and begged him not to sell her. The judges knew that an ecclesiastical examination at Poitiers, conducted by the Archbishop of Reims, then in exile, Cauchon's superior in the Church, had found her good and a true Catholic inspired. This examination had been held before Charles was permitted to accept her offered help. They knew, too, that Le Maistre, Vice
Inquisitor, was hesitant about proceeding against Jeanne. With all these things in mind, the judges must have gone in fear and trembling to the opening of the trial in the heart of the English military headquarters, for all their knowledge of their authority and power. They knew what was expected of them and they knew their own abilities.
The Trial Record shows us, day by day, how they prosecuted the case, and what their individual decisions were. It is one of the most fascinating narratives in all history.
THE TRIAL OF JEANNE D'ARC
IN THE NAME OF THE LORD, AMEN
HERE BEGIN THE PROCEEDINGS IN MATTER OF FAITH AGAINST A DEAD WOMAN, JEANNE, COMMONLY KNOWN AS THE MAID.
To all those who shall see these present letters or public instrument, Pierre, by divine mercy Bishop of Beauvais, and brother Jean Le Maistre, of the order of Preaching brothers, deputy in the diocese of Rouen, and especially appointed in this trial to the office of the pious and venerable master Jean Graverent of the same order, renowned doctor of theology, by apostolic authority Inquisitor of the Faith and of Heretical Error in all the kingdom of France: greeting in the author and consummator of the faith, Our Lord Jesus Christ.
It has pleased divine Providence that a woman of the name of Jeanne, commonly called The Maid, should be taken and apprehended by famous warriors within the boundaries and limits of our diocese and jurisdiction. The reputation of this woman had already gone forth into many parts: how, wholly forgetful of womanly honesty, and having thrown off the bonds of shame, careless of all the modesty of womankind, she wore with an astonishing and monstrous brazenness, immodest garments belonging to the male sex; how moreover, her presumptuousness had grown until she was not afraid to
perform, to speak, and to disseminate many things contrary to the Catholic faith and hurtful to the articles of the orthodox belief. And by so doing, as well in our diocese as in several other districts of this kingdom, she was said to be guilty of no inconsiderable offenses. These things having come to the knowledge of our mother the University of Paris, and of brother Martin Billorin, vicar-general of the lord Inquisitor of Heretical Error, they immediately summoned the illustrious prince, the Duke of Burgundy and the noble lord Jean de Luxembourg, who at this time held the said woman in their power and authority, in the name of the vicar-general above mentioned, and under penalty of law, to surrender and dispatch to us, as ordinary judge, the woman so defamed and suspected of heresy.
We, the said Bishop, according to our pastoral office, desirous of promoting with all our might the exaltation and increase of the Christian faith, did resolve to institute a proper inquiry into these facts so commonly known, and so far as law and reason should persuade us, to proceed with mature deliberation to such further decisions as were incumbent upon us. We required the said prince and the said lord Jean also, under penalties of law, to surrender for trial the said woman to our spiritual jurisdiction; whilst the very serene and most Christian prince, our lord the King of France and England, summoned them to the same effect. Finally, the most illustrious lord Duke of Burgundy and the lord Jean de Luxembourg graciously consenting to these demands, and solicitous in their Catholic souls of the accomplishment of what appeared to them as helpful to the growth of the faith, surrendered and dispatched the woman to our lord the King and his commissioners. Thereafter the King in his providence, burning with a desire to succor the orthodox faith, surrendered this woman
to us, that we might, hold a complete inquiry into her acts and sayings before proceeding further, according to the ecclesiastical laws. When that was done, we requested the distinguished and notable chapter of the church of Rouen, charged with the administration of all spiritual jurisdiction in the vacancy of the archiepiscopal seat, to grant us territory in the town of Rouen for us to make this inquiry: which was graciously and freely given. But before preferring any further charge against this woman we held it wise to consult, with prolonged and mature deliberation, the opinion of experienced authorities in canon and civil law, of which, by God's grace, the number in the town of Rouen was considerable.
January 9th (1431). The First day of the Proceedings
And on Tuesday the ninth day of January in the year of our Lord fourteen hundred and thirty-one, according to the rite and computation of the Church of France, in the fourteenth year of the most Holy Father in Christ Martin V, by divine providence Pope, we the aforesaid bishop, in the house of the King's Counsel, summoned the doctors and masters whose names follow: my lord abbots Gilles of Ste. Trinité de Fécamp, doctor of sacred theology, and Nicolas de Jumièges, doctor of canon law; Pierre, prior of Longueville, doctor of theology; Raoul Roussel, treasurer of the Cathedral of Rouen, doctor of both canon and civil law; Nicolas de Venderès, archdeacon of Eu, licentiate in canon law; Robert Le Barbier, licentiate in canon and civil law; Nicolas Couppequesne, bachelor of theology, and Nicolas Loiseleur, master of arts.
Now when these men, as numerous as famous, were gathered together at the same time and place, we demanded of their wisdom the manner and the order to be followed herein,
after having shown as related above what diligence had been brought to the matter. The doctors and masters, having reached full knowledge thereof, decided that it was meet first to inquire into the acts and sayings publicly imputed to this woman; and decently deferring to their advice we declared that already certain information had been obtained at our command, and similarly decided to order more to be collected; all of which, at a certain day determined by us, should be presented to the council, that it might be more clearly informed upon the subsequent procedure necessary in the trial. And, the better and more conveniently to effect and achieve the collection of the information, it was this day decided by the aforesaid lords and masters that there was need of certain especial officers to whom this particular duty should be given. Consequently, at the counsel and deliberation of those present it was decided and decreed by us that the venerable and discreet person master Jean d'Estivet, canon of the cathedral churches of Beauvais and Bayeux, should exercise in the trial the office of Promoter or Procurator General. Master Jean de La Fontaine, master of arts and licentiate of canon law, was ordained councillor, commissary, and examiner. To the office of notaries or secretaries were designated the prudent and honest master Guillaume Colles, also called Boisguillaume, and Guillaume Manchon, priests, notaries by apostolic and imperial authority at the archiepiscopal court of Rouen; and master Jean Massieu, priest, ecclesiastical dean of Rouen, was appointed executor of the commands and convocations emanating from our authority. Further, we have had here inserted and transcribed at their order the tenor of all these letters, secret or public, that the sequence of the said acts might appear with greater clarity.
And first follows the tenor of the letter from our mother the University of Paris, addressed to the most illustrious lord Duke of Burgundy
"Most high and most puissant prince and our much feared and honored lord, we commend ourselves in all humility to your highness. Notwithstanding, most feared and honored lord, our recent letter to your highness, beseeching you in all humility that this woman known as The Maid, being by God's grace in your subjection, should be transferred into the hands of the justice of the Church that due trial might be made of her idolatries and other matters concerning our holy faith, and to repair the scandals that have arisen therefrom in our Kingdom, likewise the evils and unnumbered inconveniences which have therefrom resulted: nevertheless we have had no reply nor have we learned that any provision has been made to obtain in the affair of this woman a fitting discussion. But we greatly fear lest through the falsity and seduction of the enemy of Hell and through the malice and subtlety of evil persons, your enemies and adversaries, who put their whole might, as it is said, to effect the deliverance of this woman by subtle means, she may in some manner be taken from your subjection (which may God prevent!). For in truth in the judgment of all good informed Catholics, such a great lesion in the holy faith, such an enormous peril, obstacle or hurt to all the estate of this realm, has not occurred within human memory to compare with the escape of this woman by such damned ways without fitting reparation; but it would be in truth 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 still are loyal protectors and the most noble principal members. For these reasons, most feared and sovereign lord, we beseech you again
in all humility on behalf of Our Saviour's faith, and for the conservation of the Holy Church and the protection of the divine honor, and also for the great benefit of this most Christian realm, that it may please your highness to transfer this woman into the hands of the Inquisitor of the Faith, and to dispatch her safely thither, as we formerly besought, or to surrender this woman or have her surrendered to the reverend father in God my lord bishop of Beauvais in whose spiritual jurisdiction she was apprehended, that he may try her in matter of faith, as it is reasonable and fitting for him to do to the glory of God, to the exaltation of our said holy faith, and to the profit of the good and loyal Catholics and the estate of this realm, and also to the honor and praise of your highness, whom may God keep in good prosperity and in the end grant His glory. Written. . . ." [no date].
Then follows the tenor of the letter from our said mother the University of Paris, addressed to the noble and puissant lord Jean de Luxembourg
"Most noble, honored and puissant lord, we commend ourselves lovingly to your high nobility. Your noble prudence knows well and recognizes that all good Catholic knights should employ their strength and puissance first to the service of God and then to the profit of the state. And most especially the first oath of the order of chivalry is to keep and protect the honor of God, the Catholic faith and His Holy Church. This oath you well remembered when you employed your noble power and personal presence to apprehend this woman who is called The Maid, by whom God's honor has been immeasurably offended, the Catholic faith wounded and the Church much dishonored; for through her, idolatries, errors, false doctrines and other evils and inestimable hurts have spread through the realm. In truth all loyal Christians
must cordially thank you for having rendered so great a service to our holy faith and to all the kingdom; and for our part we thank with our whole heart God and your prowess. But it would be a little thing to have done this if it were not followed by what is necessary to remedy the offense perpetrated by this woman against our sweet Creator, His faith and His Holy Church, with the other numberless misdeeds which have been told. And it would be a greater evil than ever, and a worse error would remain among the people; it would be an intolerable offense against the divine Majesty if it were to come to pass that this woman were set free, lost to us, which certain of our adversaries, it is said, would endeavor to obtain, setting to that end all their knowledge by the most subtle means, and what is worse, attempting it by silver or ransom. But we hope that God will not permit such a misfortune to visit His people, and that your good and noble providence will not suffer it, but will be able to meet the occasion fittingly; for if her deliverance took place, without appropriate reparation, it would be an irreparable dishonor to your nobility and to every one concerned: such a scandal must of necessity cease as soon as possible. And since in this matter delay is most perilous and prejudicial to the realm, on behalf of the divine honor, and for the conservation of the holy Catholic faith, and for the good and exaltation of the whole realm, we most humbly and heartily beseech that it may please your puissant and honored highness to dispatch this woman to the Inquisitor of the faith, who has urgently required and demanded her, in order to weigh the heavy charges which burden her, to the pleasure of God, and the proper edification of the people, according to good and sacred doctrine: or that it may please you to have her surrendered and delivered to the reverend father in God our most honored lord bishop of Beauvais who likewise has demanded her, and in whose jurisdiction, as has
been said, she was apprehended. The which prelate and Inquisitor are her judges in matter of faith; and every Christian is bound to obey them whatever his estate, in this case, under great legal penalties. And by so doing you gain the grace a love of the high deity; you become the instrument of the exaltation of the holy faith, and so increase the glory of your most high and noble name, with that of the high and most puissant prince our most feared lord and your own, my lord Duke of Burgundy. And every one will be charged to pray for the prosperity of your most noble person, which may 0ur Saviour, by His grace, lead and keep in all its doings and the end reward with an everlasting joy. Written . [at Paris, July 14th, 1431]
Then follows the tenor of the letter of the Vicar-General the Inquisitor addressed to the said lord Duke of Burgundy
"To the most high and puissant prince Philippe Duke of Burgundy, count of Flanders, of Artois, of Burgundy and Namur, and to all others concerned, Brother Martin, master sacred theology, and Vicar-General of the Inquisitor of the faith in the kingdom of France, greeting in Jesus Christ of true Saviour. Whereas all loyal and Christian princes and all other true Catholics are charged with extirpation of error arising against the faith, as well as scandals resulting there from among the private Christian folk, and whereas at this time it is reported and commonly said that through a certain woman named Jeanne, whom the adversaries of the kingdom call The Maid, at her instance in many cities, good towns and other places of this realm, many and diverse errors have beer sown, uttered, published and spread abroad, and still continued to be so, whence many hurts and scandals against the divine honor and against the holy faith have resulted and do result, causing the loss of souls and of many private Christians: which
cannot and must not be dissimulated nor pass without a fair and appropriate reparation. Now since it so happens that by God's grace the said Jeanne is at this time in your power and subjection, or in that of your noble and loyal vassals: for these reasons, puissant prince, we most lovingly beseech you and pray your said noble vassals to surrender the said Jeanne, through you or through them, safely and soon; and we hope that you will so do as true defenders of the faith and protectors of God's honor, and that none shall hinder or delay you (which God prevent). And with the rights of our office and the authority committed to us by the Holy See of Rome, we urgently summon and enjoin for the sake of the Catholic faith and under penalty of law all the above-said and every person of what state, condition, preëminence and authority so ever, as soon as possible with safety and fitness to send and bring captive to us the said Jeanne vehemently suspected of many crimes, and tainted with heresy, that she may appear before us against the Procurator of the Holy Inquisition, and may reply and proceed rightly according to the counsel, favor and aid of the good doctors and masters of the University of Paris, and other notable counselors therefrom. Given at Paris under our seal of office of the Holy Inquisition, the year 1430, the 26th day of May."
So signed: Lefourbeur. Hébert.
Then follows the tenor of the summons presented by us Bishop of Beauvais to the said lords, the Duke of Burgundy and Jean de Luxembourg
"This is the summons of the Bishop of Beauvais to my lord Duke of Burgundy, Jean de Luxembourg and to the Bastard of Wandomme, on behalf of the King our sovereign and of himself as Bishop of Beauvais:
"Let this woman commonly known as The Maid, a prisoner,
be sent to the King to be delivered to the Church, that she may be tried, as being suspected of and slandered with having committed many crimes, such as sorceries, idolatries, calling-up of evil spirits and many other instances touching and opposed to our faith. And although she ought not to be considered as a prisoner of war (as it appears from what is said), nevertheless to reward those who captured and held her, the King is bountifully pleased to grant them up to the sum of 6,000 francs, and to the said bastard, who captured her, will grant and assign a pension for the upkeep of his estate of 200 or 300 pounds.
"And the said Bishop himself requires the aforesaid each and every one, since the woman was captured in his diocese and under his spiritual jurisdiction, to deliver her to him that he may fittingly try her. This he is ready to undertake with the assistance of the Inquisitor of the faith, and if need be, with the assistance of doctors of theology and of decrees, and other notable persons versed in judicial matters, as the case requires, in order that it be performed in a mature, holy and due manner to the exaltation of the faith and to the instruction of many who have been deceived and abused through this woman.
"And finally, if in the above manner they do not wish or consent to obey this injunction, and although the taking of this woman is not similar to the capture of a king, of princes and others of high estate (yet if such person were captured, whether king, dauphin or other prince, the King could at his pleasure ransom him by sending to the captor ten thousand francs, according to the law and custom of France), the bishop summons and requires the abovesaid in his name and the King's to deliver The Maid to him, giving as surety the above sum of 10,000 francs, for everything whatever. And the said bishop, in his own name and according to the form and penalties
of the law, requires her to be given and delivered to him in this manner."
Then follows the instrument of the summons for the surrender of the Maid
"In the year of our Lord 1430, the 14th day of July, indiction 8, the 13th year of the pontificate of our most Holy Father the Pope Martin V, in the castle of the very illustrious prince my lord Duke of Burgundy, in his camp before Compiègne, in presence of the noble lords Nicolas de Mailly, Bailly of Vermandois and Jean de Pressy, knights, and of many other noble witnesses, in great number, there was presented by the reverend father in God my lord Pierre, by the grace of God bishop and count of Beauvais, to the very illustrious prince my lord Duke of Burgundy, a certain schedule on paper containing word for word the five articles transcribed above: the which my lord Duke gave to the noble Nicolas Rollin, knight, his chancellor, who was present; and commanded him to convey it to the noble and puissant lord Jean de Luxembourg, knight, lord of Beaurevoir, to whom, when he came, the chancellor gave the schedule, which it appeared to me he read."
So signed: "This was done in my presence, Triquellot, by apostolic authority public notary."
Follows the tenor of the letters of the University of Paris addressed to us, Bishop
"To the reverend father in God and lord bishop and count of Beauvais. We observe with amazement, reverend father and lord, the great delay in the surrender of this woman commonly called The Maid, which is so prejudicial to the faith and ecclesiastical jurisdiction, especially as she is said to be now in the hands of our lord the King. Christian princes in
their zeal for the interests of the Church and the orthodox faith are wont, when a rash assault is made upon the dogmas of this same Catholic faith, to surrender the prisoner to the ecclesiastical judges so that they may hold and punish him forthwith; and doubtless if your paternity had lent more active diligence to the pursuit of this matter, the trial of this woman would already be proceeding before an ecclesiastical court. It greatly concerns you, since you are so great a prelate of the Church, to abolish the scandals committed in our Christian religion, especially when it is a matter of the judgment of a case which chance has brought into your own diocese. Therefore, to protect the Church from the grave injury of a longer delay, will your paternity deign in its zeal to endeavor with extreme diligence to see that this woman is delivered as soon as possible into your power and that of the lord Inquisitor of Heretical Error. When you have done this, be so good as to have her safely conducted to this town of Paris, where there are many wise and learned persons, so that the trial may be diligently examined and competently conducted, to the salutary edification of the Christian people and the honor of God: may He grant you especial aid in all things, reverend father. Written at Paris in our general assembly solemnly held at St. Mathurin, November 21st, 1431. The rector and the University of Paris."
Follows the tenor of the letter addressed by our mother the University of Paris to our Lord the King of France and England
"To the most excellent prince, the King of France and of England, our most feared lord and father. We have recently heard that the woman called The Maid is now delivered into your power, whereat we are extremely joyful, trusting in your
good ordinance to deal with this woman according to law in order to atone for the great harm and scandals she has notoriously occasioned in this kingdom, to the great prejudice of the divine honor, our holy faith and all your good people. And because it is particularly our task as it is our profession to extirpate such manifest iniquities, especially when our Catholic faith is involved, we cannot hide the long delay in justice which must displease every good Christian, and your Majesty more than any other because of your great obligations in gratitude for the high honors, goods and dignities God has bestowed upon your excellence. But although we have several times written to you in this connection, and do so by these presents, we must humbly beseech you, most feared and sovereign lord, with our humble and loyal recommendation, to avoid the reputation of negligence in so favorable and essential a matter, and for the honor of Our Lord Jesus Christ to command that this woman shall be shortly delivered into the hands of the justice of the Church that is to the reverend father in God our most honored lord and count of Beauvais and to the Inquisitor of France, whom it particularly concerns to know these misdeeds touching our faith; for then reasonable discussion of the charges imputed to her can be made, and such reparation brought as the case demands in order to protect the holy truth of our faith and remove every false error and scandalous opinion from the hearts of your good, loyal and Christian subjects. It appears meet to us, if it were your highness's pleasure, to send this woman to this city where her trial could be notably and competently conducted: for the discussion would resound farther from here than elsewhere if it were led by the masters, doctors, and other notable persons already present, and it is proper for the reparation of the scandals to take place there where her deeds have been published and excessively notorious. By doing
this your royal majesty will remain loyal to the sovereign and divine Majesty: may He grant your excellency continual prosperity and never-ending felicity. Written at Paris in our general assembly held at St. Mathurin, November 21st 1431. Your most humble and pious daughter, the University of Paris."
Here follows the tenor of a royal letter upon the surrender of the said woman to us, bishop of Beauvais
"Henry, by the grace of God king of France and England, to all those who shall see these present letters, greeting. It is well known how for some time a woman calling herself Jeanne the Maid, putting off the habit and dress of the female sex (which is contrary to divine law, abominable to God, condemned and prohibited by every law), has dressed and armed herself in the state and habit of man, has wrought and occasioned cruel murders, and it is said, to seduce and deceive the simple people, has given them to understand that she was sent from God and that she had knowledge of His divine secrets, with many other dangerous dogmatizations most prejudicial and scandalous to our holy faith. Whilst pursuing these abuses and exercising hostilities against us and our people, she was captured in arms before Compiègne by certain of our loyal subjects and has subsequently been led prisoner towards us. And because she has been reputed, charged and defamed by many people on the subject of superstitions, false dogmas and other crimes of divine treason, we have been most urgently required by our well beloved and loyal counselor the bishop of Beauvais, the ecclesiastical and ordinary judge of the said Jeanne, who was taken and apprehended in the boundaries and limits of his diocese, and have similarly
been exhorted by our very dear and well loved daughter the University of Paris, to surrender, present and deliver this Jeanne to the said reverend father in God, so that he may question and examine her and proceed against her according to ordinances and dispositions of canon and divine laws, when the proper assembly shall be called together. Therefore, for the respect and honor of God's name, for the protection and exaltation of His Holy Church and Catholic faith, we devoutly desire as true and humble sons of the Church to obey the requests and demands of the said reverend father in God and the exhortations of the doctors and masters of our daughter the University of Paris: and we command and grant, as often as the reverend father shall think fit, that this Jeanne shall be surrendered and delivered by our men and officers in whose hands she now is, so that he may question, examine her, and proceed against her according to God, reason, divine law and the holy canons. Therefore we command our said men and officers who guard this woman to surrender and deliver her to the said reverend father in God without contradiction or refusal, as often as he shall require, and we further command all our men of law, officers and subjects, English or French, not to occasion any hindrance or difficulty in fact or otherwise to the reverend father or any who are or shall be appointed to assist, participate in or hear the said trial, but if they are so required by the said reverend father in God they shall give them protection, aid, defense, guard and comfort, under pain of grave punishment. Nevertheless it is our intention to retake and regain possession of this Jeanne if it comes to pass that she is not convicted or found guilty of the said crimes, or certain of them concerning or touching our faith. In witness whereof we have affixed to these presents our ordinary seal in the absence of the great seal. Given
at Rouen, January 3rd, in the year of grace 1431, and the ninth of our reign."
Signed: "By the king, in his Chief Council. J. de Rinel."
Follows the tenor of the letters from the venerable chapter of the Cathedral of Rouen granting us the said bishop territory during the vacancy of the archiepiscopal see
"To all those who shall see these present letters, the chapter of the cathedral of Rouen having during the vacancy of the archiepiscopal see administration of all spiritual jurisdiction, greeting in Our Lord. On behalf of the reverend father in God and lord, Pierre, by divine mercy bishop of Beauvais, we have been informed that it is his lawful duty according to his authority as ordinary judge and otherwise, to institute an inquiry against a woman commonly called Jeanne the Maid, who abandoning all modesty, has lived a disorderly and shameful life to the scorn of the estate proper to womankind: and moreover, as is commonly known, she has sown and disseminated many opinions contrary to the Catholic faith and tending to the denigration of certain articles of the orthodox belief, wherein she appears evil-thinking, suspect, and defamed. The said bishop had proposed and resolved to institute proceedings against her since she was in his diocese and had therein committed all which was reported of her: now it came to pass according to God's pleasure that she was captured, taken and arrested in his diocese and within the limits of his spiritual jurisdiction, but that he had meanwhile been translated elsewhere. When this fact came to the knowledge of the said reverend father he of his own authority and by other means required and admonished the illustrious prince the Duke of Burgundy and the noble lord Jean de Luxembourg and the other warders of this woman to surrender her to him, for it was his lawful and reasonable duty
as the ordinary judge to institute inquiries and proceedings against this woman who, suspected of heresy, had committed so many misdemeanors against the Catholic faith, and who, it was said, had been captured, detained and arrested within the territory of his spiritual jurisdiction. These lords and the others who held Jeanne captive, being summoned to this end, both by the most Christian prince Henry our lord and king of France and England, and by our mother the University of Paris, obeyed these requisitions and demands: like faithful Catholics devoted to their faith, they surrendered and delivered this woman to our Lord the king or his commissaries, had her led to the city of Rouen where she was put into safe custody, and now, at the order and with the consent of our lord the king she has been surrendered, given up and delivered to the said reverend father in Christ. For many considerations and reasons, and especially upon careful reflection of the present circumstances, it has seemed meet to institute proceedings in this city of Rouen, according to the theological and canonical sanctions, and to carry out here the inquiries which appear necessary in this case, and, in a word, to perform all the varied business pertaining to. a suit of this kind, with all the consequent details. Certainly our bishop does not mean to put his scythe in our harvest, to act without our consent; hence he has requested us to grant him territory to assist his legal want and to perform all the acts pertaining to his suit. Therefore, approving the demand of the said reverend father, and deeming it both just and in accordance with the interests of the Catholic faith, we have granted, given and assigned him territory, and by the present letter give and assign him territory, both in this city of Rouen, and wherever in the limits of the diocese as shall appear necessary to him for all usages concerning this trial and for the execution, comprehension, decision and termination of everything pertaining
thereto. Hence we warn all our subjects, of either sex, living in the town of Rouen and in our diocese, of whatever condition, and hereby enjoin them in virtue of holy obedience, to comply with, obey and lend aid and favor to the said reverend father in all that concerns this suit, and its consequences, by supplying testimony and advice and by other means. We allow and grant that every act arising from the inquiry shall receive its full and free effect according to law, as if it had been accomplished in his own diocese of Beauvais, whether it was in fact done by his authority, by his present or future commissioners or deputies or in conjunction with the Inquisitor of Heretical Error, or his present or future deputy, either separately or in conjunction, and shall be executed and concluded. We give and grant him, so far as is necessary and God will allow, all authority and power excepting the right of the archiepiscopal dignity of the diocese of Rouen in other matters. December 28th, in the year of Our Lord 1430"
Signed: R. Guérould
Follows the tenor of the letter concerning the Promoter
"To all those who shall see these present letters, Pierre, by divine mercy bishop of Beauvais, greeting in Our Lord. A certain woman commonly called Jeanne the Maid has during the course of the present year been taken and captured within the boundaries and limits of our diocese. On behalf of the most illustrious prince our lord the king she has been delivered and restored to us her ordinary judge, defamed as she was by common and public report, as scandalous and suspected of many spells, incantations, invocations and conversations with evil spirits and of many other matters concerning the faith, so that we could institute proceedings against her according to the legal form customary in matters of faith. And we, desiring to proceed maturely in the said matter of
faith, according to the legal form and upon the advice and consultation of a great number of our counselors in both canon and civil law who had assembled at our instructions in this city of Rouen (of which the spiritual jurisdiction had formerly been granted us to permit us to execute and decide this matter), we judged it both necessary and fitting to have a Promoter General appointed by us in this trial, with counselors, notaries or scribes, and an usher to execute the commands and convocations necessary in the course of the trial. Be it known therefore that being desirous of following both this advice and consultation and the legal forms, having full confidence in God and being duly informed of the fidelity, integrity, intelligence, competence and personal ability of the venerable master Jean d'Estivet, priest, canon of the churches of Bayeux and Beauvais, we have constituted, created, ordained and appointed the said Jean and do hereby constitute, create, ordain and appoint him our Promoter or Procurator in everything concerning the general and particular conduct of this trial. And we give the said Promoter or Procurator by these presents license, faculty and authority to sit and appear in court and extra-judicially against the said Jeanne, to give, send, administer, produce and exhibit articles, examinations, testimonies, letters, instruments and all other forms of proof, to accuse and denounce this Jeanne, to cause and require her to be examined and interrogated, to bring the case to an end, and to exercise all acts known to be proper to the office of Promoter or Procurator, according to law and custom. Therefore, to whom it may concern, we require submission, obedience, counsel and aid towards the said Jean in the exercise of his office. In witness whereof we have affixed our seal to these present letters. Given in the house of Jean Rubé, canon of Rouen. January 9th, in the year of Our Lord 1431"
Signed: E. de Rosières.
Follows the tenor of the letter concerning the notaries
"To all those who shall see these present letters, Pierre, by divine mercy bishop of Beauvais, etc. Be it known therefore that being desirous of following both this advice and consultation and the legal forms, having full confidence in God and being duly informed of the fidelity, integrity, capacity, competence and ability of master Guillaume Colles, otherwise called Boisguillaume, and of master Guillaume Manchon, priests of the diocese of Rouen, apostolic and imperial notaries and sworn notaries of the archiepiscopal court of Rouen, and subject to the consent and approbation of the venerable vicars of the archbishopric of Rouen during the vacancy of the see, we have appointed, elected and named them, and do now appoint, elect and name them notaries or scribes in this suit. And we give them license, faculty and power to have access to the said Jeanne as often as they need to question her or hear her questioned, to receive the oaths of witnesses, to collect the confessions of Jeanne, the sayings of witnesses and the opinions of the doctors and masters, and to report them, word for word, in writing to us, to put in writing all the present and future facts of this case, to set down in writing and draw up the whole proceedings in the proper form, and in short to perform all the tasks of a notary whenever and wherever suitable. In witness whereof etc." [as above].
Follows the letter appointing a counselor
"To all those who shall see these present letters, Pierre, by divine mercy bishop of Beauvais, etc. Be it known that desirous of following both this advice and consultation and the legal forms, having full confidence in Our Lord and being duly informed of the fidelity, integrity, competence and ability
of the venerable and prudent master Jean de La Fontaine, master of arts, licentiate in decrees, we have made, ordained, charged, appointed and retained the said master Jean in the quality of counselor and examiner of the witnesses to be produced in the trial by our promoter: and we give and grant the said master Jean license, faculty and authority to receive the said witnesses, to put them on oath and examine them, to absolve them conditionally, to draw up and cause to be drawn up in writing their depositions, and to perform everything pertaining to the office of one duly appointed counselor, commissary and examiner, everything we should ourselves do if we were acting in his place. In witness whereof we have affixed our seal to these present letters. Given in the house of Jean Rubé, canon of Rouen. January 9th, in the year of Our Lord 1431."
Signed: E. de Rosières.
Follows the tenor of letters appointing the executor of our mandates
"To all those who shall see these present letters, Pierre, etc. Be it known that desirous of following both this advice and consultation and the legal forms, having full confidence in Our Lord and being duly informed of the fidelity, competence and prompt diligence of the discreet master Jean Massieu, priest, dean of the Christendom of Rouen, we have appointed, retained and ordained him executor of the mandates and convocations emanating from us in this trial: we have granted him license and by these present letters grant him all license of that office. In witness whereof we have affixed our seal to these present letters. Given in the house of Jean Rubé, canon of Rouen, 9th January in the year of Our Lord 1431."
Signed: E. De Rosières
January 13th, 1431. Reading of the evidence against Jeanne
On the following Saturday, January 13th, we the said bishop assembled in our dwelling at Rouen the following lords and masters: Gilles, abbot of Ste. Trinité de Fécamp doctor of theology; Nicolas de Venderès licentiate in canon law; William Haiton and Nicolas Couppequesne, bachelors of theology; Jean de La Fontaine, licentiate in canon law and Nicolas Loiseleur, canon of the cathedral of Rouen. In their presence we set forth all that had been accomplished in the previous session, and requested their advice upon the subsequent procedure in the case. In addition we read to them certain evidence collected both in the district where this woman was born and elsewhere, and also certain memoranda prepared upon particular points indicated earlier in the said evidence or referring to common report. When all this had been seen and heard the lords and masters decided that certain articles should be duly prepared so that the matter might appear in greater distinctness and better order, and they could more certainly decide whether there was sufficient matter for the institution of a summons and trial in matters of faith. Therefore in accordance with their advice we resolved to proceed to the preparation of such articles, and we appointed to this effect certain notable persons of especial learning in canon and civil law to assist the said notaries. And they, diligently complying with our command, proceeded to draw up the said articles on the following Sunday, Monday and Tuesday.
January 23rd, 1431. Decision concerning the preparatory information
On Tuesday, January 23rd, the following lords and masters appeared in our dwelling: master Gilles, abbot of Fécamp Nicolas de Venderès William Haiton, Nicolas Couppequesne,
Jean de La Fontaine and Nicolas Loiseleur. In their presence the articles which had been drawn up were read, and we requested their most prudent counsel upon the articles and upon the subsequent procedure. They informed us that the articles were drawn up and prepared in a good and competent form, that it was fitting to proceed to the interrogations corresponding to these articles: and declared that we the said bishop could and should proceed to draw up the preparatory information upon the acts and sayings of the prisoner. Following this advice we resolved and commanded that this preparatory information should be prepared, but since we were otherwise engaged we appointed the venerable and discreet master Jean de La Fontaine, licentiate in canon law, to conduct this inquiry.
February 13th, 1431. The officers appointed take oath
On the morning of Tuesday, February 13th of the same year there appeared before us in our dwelling the following lords and masters: Gilles, abbot of Fécamp, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gerard Feuillet, doctors; Nicolas de Venderès and Jean de La Fontaine, licentiates in canon law; William Haiton, Nicolas Couppequesne, Thomas de Courcelles, bachelors of theology; and Nicolas Loiseleur, canon of the cathedral of Rouen. We summoned the officers already appointed and ordained by us in this suit, namely master Jean d'Estivet, the promoter; Guillaume Boisguillaume and Guillaume Manchon, notaries; master Jean Massieu, executor of our convocations and commands. We required them to take oath to fulfil their offices faithfully, and in obedience to our request they swore between our hands to fulfil and exercise them faithfully.
February 14th 15th and 16th 1431. The preparatory information is drawn up
On the Wednesday, Thursday, Friday and Saturday following, the said Jean de La Fontaine with the assistance of the two notaries proceeded to draw up the preparatory information which we had commanded.
February 19th 1431. Decision to summon the Inquisitor
On Monday, February 19th 1431, the following lords and masters appeared before us in our dwelling at eight o'clock in the morning. Gilles, abbot of Fécamp Jean Beaupère Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gerard Feuillet, doctors of theology; Nicolas de Venderès, Jean de La Fontaine, licentiates in canon law; William Haiton, Nicolas Couppequesne, Thomas de Courcelles, bachelors of theology; and Nicolas Loiseleur, canon of the cathedral of Rouen. We the said bishop informed them that we had commanded a preparatory inquiry into certain articles concerning the words and deeds of this woman whom, as we had formerly said, our lord the king had surrendered and entrusted to us, to discover if there were sufficient cause to proceed against her and summon her in matters of faith. In their presence we read the articles and depositions contained in this preparatory evidence. When this had been read they were fully considered by the lords and masters in a long and mature consultation. Finally at their counsel and advice we concluded that we possessed sufficient evidence to proceed against this woman and summon her in matters of faith, and we decreed that she should be cited and summoned to reply to certain interrogations to be addressed to her. Moreover for the more convenient and salutary conduct of the matter, and in our respect for the apostolic holy see which has especially appointed lord Inquisitors of Heretical Error to correct the evils which arise against the orthodox faith, we resolved at the advice of our experienced counselors to invite and summon the lord Inquisitor of Heretics cal Error for the kingdom of France to collaborate with us in this trial if it were according to his pleasure and interest. Since however the said lord Inquisitor was then absent from the city
of Rouen, we commanded that his deputy, who was present in Rouen, should be summoned and called in his stead.
The afternoon of the same day. The Vicar of the Lord Inquisitor is summoned
The same Monday, at four in the afternoon, we were visited in our house by the venerable and discreet master Jean Le Maistre of the order of Preaching brothers, Vicar of the lord Inquisitor of the kingdom of France and appointed by him to the city and diocese of Rouen. We summoned and required the said vicar to join with us so that we might proceed in conjunction in the said matter, and we offered to acquaint him with everything which had been or should in future be done therein. Whereupon the said vicar answered that he was prepared to show us his commission or letters of appointment given him by the lord Inquisitor and according to the tenor thereof he would gladly perform all that he was in duty bound to do on behalf of the holy inquisition. Yet, since he was especially appointed for the diocese and city of Rouen only, he doubted whether his commission could be interpreted to include the present trial, although the territory had been ceded to us, because we had nevertheless undertaken these proceedings in virtue of our jurisdiction in the diocese of Beauvais. We answered that he should return to us on the next day when we should have taken counsel upon the matter.
Tuesday, February 20th 1431. The Vicar of the lord Inquisitor refuses to act
On the following Tuesday, February 20th there appeared before us in our dwelling brother Jean Le Maistre, vicar of the lord Inquisitor; master Jean Beaupère Jacques de Touraine, Nicolas Midi, Nicolas de Venderès, Pierre Maurice, Gerard Feuillet, Thomas de Courcelles, Nicolas Loiseleur, canon of
the cathedral of Rouen, and brother Martin Ladvenu, of the order of Preaching brothers. In their presence we reported that we had seen the commission or letter of appointment given to the said brother Jean Le Maistre by the lord Inquisitor, and that it was the opinion of the learned authorities to whom we had shown this letter that the said vicar could in virtue of this commission collaborate with us, that this commission included this city and the entire diocese of Rouen, and that he could conduct the present trial conjointly with us. But nevertheless to avoid the nullification of the trial we had resolved to address a summons or requisition in the form of letters patent to the lord inquisitor, requesting him to come in person to this town of Rouen and conduct the trial in person or provide a deputy authorized with more extensive and particular powers, according to the tenor of our letters transcribed below.
Whereupon the said brother Jean Le Maistre replied that for the serenity of his conscience and the safer conduct of the trial he would not participate in the present matter, unless he received especial authority. Nevertheless as far as he lawfully might he allowed that we the said bishop should proceed further until he had received more ample counsel upon the question whether he could in virtue of his commission undertake the conduct of this trial. Thus with his consent we once again offered to acquaint him with the past and future procedure. And after receiving the decisions of the assessors, we decreed in our letters of citation transcribed below, that this woman should be summoned to appear before us on the following Wednesday, February 29th.
First follows the tenor of letters of appointment of the said lean Le Maistre
"Brother Jean Graverent, of the order of Preaching brothers, professor in sacred theology, by apostolic authority Inquisitor
of Heretical Error in all the kingdom of France, to his well loved brother in Christ, Jean Le Maistre, of the same order, greeting in Our Lord Jesus Christ, the author and consummator of our faith. Heresy is a disease which creeps like a cancer, secretly killing the simple, unless the knife of the inquisitor cuts it away. Hence, with confidence in your zeal for the faith, in your discretion and integrity, and in virtue of the apostolic authority which we enjoy, we have made, created and constituted you, and by the tenor of these present letters we make, create and constitute you our vicar in the town and diocese of Rouen, giving and granting you entire authority in this town and diocese against all heretics and them suspected of heresy, their accomplices, protectors and concealers, to investigate, cite, summon, excommunicate, apprehend, detain, correct and proceed against them by all opportune means, up to and including the final sentence, with absolution and the pronouncement of salutary penances, to perform and exercise in general each and every duty pertaining to the office of inquisitor by law, custom or special privilege, which we ourselves should perform if we were acting in person. Given at Rouen, August 21st in the year of Our Lord 1424."
Follows the tenor of the letter which we the said Bishop addressed to the Lord Inquisitor of Heretical Error
"Pierre, by divine mercy Bishop of Beauvais, to the venerable father master Jean Graverent, doctor of theology, Inquisitor of Heretical Error, greeting and sincere love in Christ. Our lord the King, burning with zeal for the orthodox faith and the Christian religion, has surrendered to us as ordinary judge a certain woman named Jeanne, commonly called The Maid, who, notoriously accused of many crimes against the Christian faith and religion, suspected of Heresy, was captured and apprehended in our diocese of Beauvais. The chapter of the
cathedral of Rouen, in the vacancy of the archiepiscopal see, having granted and assigned us territory in this city and diocese in which to hold this trial, we, desiring to drive out all unholy errors disseminated among the people of God, to establish the integrity of the wounded Catholic faith, and to instruct the christian people, teaching them salvation, particularly in this diocese and other parts of this most Christian realm, resolved to examine the case of this woman with all diligence and zeal, to inquire into her acts and ways concerning the Catholic faith, and, after assembling a certain number of doctors of theology and canon law, with other experienced persons, did, after great and mature consultation, begin her legal trial in this town. But as this particularly concerns your office of inquisitor, whose duty is to direct the light of truth upon the suspicions of heresy, we beg you, venerable father, require and summon you for the faith's sake to return without delay to the town of Rouen for the further conduct of the trial and to participate therein as is incumbent upon your office, according to legal form and apostolic sanctions, so that we may continue in this suit with a common sentiment and uniform procedure. And if your occupation or other reasonable cause should occasion any delay, at least entrust your authority to brother Jean Le Maistre your vicar in this city and diocese of Rouen, or to some other deputy, so that you are not charged with the grievous delay caused by your absence after so urgent a summons, to the prejudice of the faith and the scandal of the Christian people. Whatever you decide to do, please inform us of forthwith in your letters patent. Given under our seat at Rouen, February 22nd, in the year of Our Lord 1431."
Signed: G. Boisguillaume. G. Manchon
Wednesday, February 21st. The First Public Session
On Wednesday, February 21st, at eight o'clock in the morning we the said bishop repaired to the chapel royal of the castle of Rouen, where we had summoned the said woman to appear before us at that hour and day. When we were seated in tribunal there were present the reverend fathers, lords and masters: Gilles, abbot of Ste. Trinité de Fécamp Pierre, prior of Longueville-Giffard, Jean de Châtillon Jean Beaupère Jacques de Touraine, Nicolas Midi, Jean de Nibat Jacques Guesdon, Jean Le Fèvre Maurice du Quesnay, Guillaume Le Boucher, Pierre Houdenc, Pierre Maurice, Richard Prati, and Gerard Feuillet, doctors of sacred theology; Nicolas de Jumièges Guillaume de Ste. Catherine, and Guillaume de Cormeilles, abbots; Jean Garin, canon, Raoul Roussel, doctors of canon and civil law; William Haiton, Nicolas Couppequesne, Jean Le Maistre, Richard le Grouchet, Pierre Minier, Jean Pigache, Raoul Le Sauvage, bachelors of theology; Robert Le Barbier, Denis Gastinel, Jean Le Doulx, bachelors of canon and civil law; Nicolas de Venderès, Jean Basset, Jean de La Fontaine, Jean Bruillot, Aubert Morel, Jean Colombel, Laurent Du Busc, and Raoul Anguy, bachelors of canon law; André Marguerie, Jean Alespée, Geoffrey du Crotay, and Gilles Deschamps, licentiates in civil law. In their presence there were read first the letters from the king upon
the restoration and surrender of the said woman to us, then the letters from the chapter of Rouen granting us territory: the tenor of which is given below. Then master Jean d'Estivet, appointed and constituted our promoter in this trial, reported that he had caused the said Jeanne to be cited and summoned by our usher to appear at the said place, on the day and hour prescribed, to answer the questions which should legally be put to her, as is clearly shown in the report of the usher affixed to our letters of citation.
Follows the tenor of the letters of citation and writ
"Pierre, by divine mercy bishop of Beauvais, being in possession of territory in the city and diocese of Rouen, by the authority of the venerable chapter of the cathedral of Rouen in the vacancy of the archiepiscopal see, for the purpose of undertaking and concluding the aforementioned matter, to the dean of the Christendom of Rouen, to all priests, whether curates or not, of this city and diocese, who shall see these present letters, greeting in the author and consummator of our faith. Since a woman commonly called Jeanne the Maid had been captured and apprehended within our diocese of Beauvais, and had been surrendered, dispatched, given and delivered to us by the most Christian and serene prince the lord King of France and England as a person vehemently suspected of heresy, so that we should institute proceedings against her in matters of faith in view of the fact that rumors of her acts and sayings wounding our faith had notoriously spread not only through the kingdom of France, but also through all christendom, we, desirous of proceeding maturely in the affairs, resolved, after a diligent inquiry and consultation with learned men, that the said Jeanne should be summoned, cited, and heard upon the articles and interrogations given and made against her, and upon things concerning the faith. Hence we
require each and every one of you not to wait for another if he is summoned by us nor to excuse himself by another. Therefore peremptorily summon the said Jeanne so vehemently suspected of heresy to appear before us in the chapel royal of the castle of Rouen at eight o'clock in the morning of Wednesday, February 21St, to speak the truth upon the said articles, interrogations and other matters of which we esteem her suspect, and to be dealt with as we shall think just and reasonable, intimating to her that she will be excommunicated if she fails to appear before us on that day. Give us a faithful account thereof in writing, you who are to be present to follow it. Given at Rouen under our seal Tuesday, February 20th 1431."
Signed: G. Boisguillaume. G. Manchon
The Usher's writ
"To the reverend father in Christ, the lord Pierre by divine mercy bishop of Beauvais, possessing territory in the city and diocese of Rouen by the pleasure of the venerable chapter of the cathedral of Rouen in the vacancy of the archiepiscopal see for the purpose of undertaking and concluding the aforementioned matter, your humble Jean Massieu, priest, dean of the Christendom of Rouen, prompt obedience to your orders in all reverence and honor. Be it known to you, reverend father, that in virtue of the summons you addressed to me, to which this present writ is joined, I have peremptorily cited to appear before you at eight o'clock in the morning of Wednesday, February 21st, in the chapel royal of the castle of Rouen, the woman commonly called The Maid, whom I have apprehended in person in the limits of this castle, and whom you vehemently suspect of heresy, to answer truthfully to the articles and interrogations which shall be addressed to her upon matters of faith and other points on which you deem her
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suspect, and to be dealt with according to law and reason and the intimation of your letters. The said Jeanne replied that she would willingly appear before you and answer the truth to the interrogations to which she shall be subjected; that, nevertheless, she requested you to summon in this suit ecclesiastics of the French side equal in number to those of the English party and, further, she humbly begged you, reverend father, to permit her to hear Mass before she appears before you, and to inform you of these requests, which I have done. By these present letters sealed with my seal and signed with my sign manual, I testify to you, reverend father, that all the foregoing has been done by me. Given in the year of Our Lord, 11431, On Tuesday preceding the said Wednesday.
The Petition of the Promoter. Decision forbidding Jeanne to attend divine offices
After the reading of these letters the aforesaid promoter urgently required this woman to be commanded to appear in judgment before us in accordance with the summons, to be examined upon certain articles concerning the faith; which we granted. But since in the meantime this woman had requested to be allowed to hear Mass, we informed the assessors that we had consulted with notable lords and masters on this question, and in view of the crimes of which this woman was defamed, especially the impropriety of the garments to which she clung, it was their opinion that we should properly defer permission for her to hear Mass and attend the divine offices.
Jeanne is led in to judgment
Whilst we were saying these things this woman was brought in by our usher. Since she was appearing in judgment before us we began to explain how this Jeanne had been taken and
apprehended within the boundaries and limits of our diocese of Beauvais; how many of her actions, not in our diocese alone but in many other regions also, had injured the orthodox faith, and how common report of them had spread through all the realms of Christendom; how recently the most serene and Christian prince our lord the king had given and delivered this woman to us to be tried in matters of faith according to law and reason. Therefore, considering the public rumor and common report and also certain information already mentioned, after mature consultation with men learned in canon and civil law, we decreed that the said Jeanne should be summoned and cited by letter to answer the interrogations in matters of faith and other points truthfully according to law and reason, as set forth in the letters shown by the promoter.
First exhortation to Jeanne
As it is our office to keep and exalt the Catholic faith, we did first, with the gentle succor of Jesus Christ (whose issue this is), charitably admonish and require the said Jeanne, then seated before us, that to the quicker ending of the present trial and the unburdening of her own conscience, she should answer the whole truth to the questions put to her upon these matters of faith, eschewing subterfuge and shift which hinder truthful confession.
She is required to take oath
Moreover, according to our office, we lawfully required the said Jeanne to take proper oath, with her hands on the holy gospels, to speak the truth in answer to such questions put to her, as beforesaid.
The said Jeanne replied in this manner: I do not know what you wish to examine me on. Perhaps you might ask such things that I would not tell." Whereupon we said: "Will you
swear to speak the truth upon those things which are asked you concerning the faith, which you know?" She replied that concerning her father and her mother and what she had done since she had taken the road to France, she would gladly swear; but concerning the revelations from God, these she had never told or revealed to any one, save only to Charles whom she called King; nor would she reveal them to save her head; for she had them in visions or in her secret counsel; and within a week she would know certainly whether she might reveal them.
Thereupon, and repeatedly, we, the aforementioned bishop, admonished and required her to take an oath to speak the truth in those things which concerned our faith. The said Jeanne, kneeling, and with her two hands upon the book, namely the missal, swore to answer truthfully whatever should be asked her, which she knew, concerning matters of faith, and was silent with regard to the said condition, that she would not tell or reveal to any person the revelations made to her.
First Inquiry after the oath
When she had thus taken the oath the said Jeanne was questioned by us about her name and her surname. To which she replied that in her own country she was called Jeannette, and after she came to France, she was called Jeanne. Of her surname she said she knew nothing. Consequently she was questioned about the district from which she came. She replied she was born in the village of Domrémy, which is one with the village of Greux; and in Greux is the principal church.
Asked about the name of her father and mother, she replied that her father's name was Jacques d'Arc, and her mother's Isabelle.
Asked where she was baptized, she replied it was in the church of Domrémy.
Asked who were her godfathers and godmothers, she said one of her godmothers was named Agnes, another Jeanne, another Sibylle; of her godfathers, one was named Jean Lingué, another Jean Barrey: she had several other godmothers, she had heard her mother say.
Asked what priest had baptized her, she replied that it was master Jean Minet, as far as she knew.
Asked if he was still living, she said she believed he was.
Asked how old she was, she replied she thought nineteen. She said moreover that her mother taught her the Paternoster, Ave Maria and Credo; and that no one but her mother had taught her her Credo.
Asked by us to say her Paternoster, she replied that if we would hear her in confession then she would gladly say it for us. And as we repeatedly demanded that she should repeat it, she replied she would not say her Paternoster unless we would hear her in confession. Then we told her that we would gladly send one or two notable men, speaking the French tongue, to hear her say her Paternoster, etc.; to which Jeanne replied that she would not say it to them, except in confession.
Prohibition against her leaving prison
Whereupon we, the aforementioned bishop, forbade Jeanne to leave the prison assigned to her in the castle of Rouen without our authorization under penalty of conviction of the crime of heresy. She answered that she did not accept this prohibition, adding that if she escaped, none could accuse her of breaking or violating her oath, since she had given her oath to none. Then she complained that she was imprisoned with chains and bonds of iron. We told her that she had tried elsewhere and on several occasions to escape from prison, and
therefore, that she might be more safely and securely guarded, an order had been given to bind her with chains of iron. To which she replied: "It is true that I wished and still wish to escape, as is lawful for any captive or prisoner."
We then commissioned as the safeguard of the said Jeanne the noble man John Grey, Squire, of the bodyguard of our lord the King, and with him Jean Berwoit and William Talbot, enjoining them to guard her well and faithfully, and to permit no person to speak with her without our order. Which, with their hands on the Gospel, they solemnly swore to do.
And finally, having completed all the preliminaries, we assigned the said Jeanne to appear the next day, Thursday, at eight o'clock in the morning, in the Robing Room at the end of the great hall of the castle of Rouen.
Thursday, February 22nd second session
On Thursday, February 22nd, we entered the Robing Room at the end of the great hall of the castle of Rouen, where there were assembled the reverend fathers, lords, and masters: Gilles, abbot of Ste. Trinité de Fécamp, Pierre, prior of Longueville, Jean de Châtillon, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Jean de Nibat, Jacques Guesdon, Jean Le Fèvre, Maurice du Quesnay, Guillaume Le Boucher, Pierre Houdenc, Pierre Maurice, Richard Prati and Gerard Feuillet, doctors of sacred theology; Nicolas de Jumièges, Guillaume de Ste. Catherine, Guillaume de Cormeilles, abbots; Jean Garin and Raoul Roussel, canons, doctors of canon and civil law; William Haiton, Nicolas Couppequesne, Jean Le Maistre, Richard de Grouchet, Pierre Minier, Jean Pigache, Raoul Le Sauvage, bachelors of sacred theology; Robert Le Barbier, Denis Gastinel, Jean Le Doulx, bachelors of canon and civil law; Jean Basset, Jean de La Fontaine, Jean Bruillot, Aubert Morel, Nicolas de Venderès, Jean Pinchon, Jean Colombel, Laurent Du Bosc, Raoul Anguy, bachelors of canon law; André Marguerie, Jean Alespée, Geoffroy du Crotay, and Gilles Deschamps, licentiates in civil law; the abbot of Préaux, brother Guillaume l'Ermite, Guillaume Desjardins, doctor of medicine, Robert Morellet, and Jean Le Roy, canons of the cathedral of Rouen.
In their presence we showed that Jean Le Maistre, vicar of the lord Inquisitor, then present, had been summoned and required by us to take part in the present proceedings, and that we had offered to communicate to him all that had been so far or should subsequently be done; but the deputy said that he had been appointed and commissioned by the lord Inquisitor for the city and diocese of Rouen only, whereas we were holding the trial, by reason of our jurisdiction in Beauvais, on ceded territory. Therefore, to avoid the nullification of the trial, and for the peace of his conscience, he put off his participation with us until such time as he should receive a fuller counsel and should have from the lord Inquisitor more extended power or a commission; in the meantime the said deputy, as far as he might, would be pleased to see us proceed further and without interruption with the trial. When he heard our account, the deputy answered, saying: "What you have said is true. I have been and I am, as far as in me lies, content that you should continue the trial."
The said Jeanne was then brought before us there, and we admonished and required her, under penalty of law, to take the oath that she had taken the day before; and to swear to speak the truth, absolutely and simply, on everything which she was asked in the respect of the matter of which she was accused and defamed. To which she replied that she had taken an oath yesterday, and that should suffice.
Then we required her to swear; for none, not even a prince, could refuse to take oath when required in matter of faith. She answered again: "I swore yesterday; that should be quite enough. You overburden me." At last she swore to speak the truth on that which concerned the faith.
Whereupon the distinguished professor of sacred theology, master Jean Beaupère at our order and command questioned the said Jeanne as follows:
And first he exhorted her to answer truly, as she had sworn, what he should ask her. To which she replied: "You may well ask me such things, that to some I shall answer truly, and to others I shall not." And she added, "If you were well informed about me, you would wish me to be out of your hands. I have done nothing except by revelation."
Asked how old she was when she left her father's house, she said she could not vouch for her age.
Asked if in her youth she had learned any craft, she said yes, to sew and spin: and in sewing and spinning, she feared no woman in Rouen. And moreover she confessed that for dread of the Burgundians she left her father's house and went to the town of Neufchâteau, in Lorraine, to the house of a certain woman called La Rousse, where she stayed about a fortnight. She added too, that as long as she was at home with her father, she saw to the ordinary domestic tasks; and that she did not go to the fields to look after the sheep and other animals.
Asked if she confessed her sins once a year, she said yes, to her own cure; and when he was prevented, she confessed to another priest, with his permission. Sometimes, too, twice or thrice perhaps, she confessed to mendicant friars: but that was in the town of Neufchâteau. And she received the sacrament of the Eucharist at Easter.
Asked if, at other feasts than Easter, she received the said sacrament of the Eucharist, she told the interrogator to continue to the next question. Afterwards she declared that at the age of thirteen she had a voice from God to help her and guide her. And the first time she was much afraid. And this voice came towards noon, in summer, in her father's garden: and the said Jeanne had [not] fasted on the preceding day. She heard the voice on her right, in the direction of the church; and she seldom heard it without a light. This light
came from the same side as the voice, and generally there was a great light. When she came to France she often heard the voice.
Asked how she could see the light of which she spoke, since it was at the side, she made no reply, and went on to other things. She said that if she was in a wood she easily heard the voices come to her. It seemed to her a worthy voice, and she believed it was sent from God; when she heard the voice a third time she knew that it was the voice of an angel. She said also that this voice always protected her well and that she understood it well.
Asked what instruction this voice gave her for the salvation of her soul: she said it taught her to be good and to go to church often; and it told her that she must come to France. And, Jeanne added, Beaupère would not learn from her, this time, in what form that voice appeared to her. She further said that this voice told her once or twice a week that she should leave and come to France, and that her father knew nothing of her leaving. She said that the voice told her to come, and she could no longer stay where she was; and the voice told her again that she should raise the siege of the city of Orleans. She said moreover that the voice told her that she, Jeanne, should go to Robert de Baudricourt, in the town of Vaucouleurs of which he was captain, and he would provide an escort for her. And the said Jeanne answered that she was a poor maid, knowing nothing of riding or fighting. She said she went to an uncle of hers, and told him she wanted to stay with him for some time; and she stayed there about eight days. And she told her uncle she must go to the said town of Vaucouleurs, and so her uncle took her.
Then she said that when she reached Vaucouleurs she easily recognized Robert de Baudricourt, although she had never seen him before; and she knew him through her voice, for
the voice had told her it was he. And the said Jeanne told Robert she must come to France. The said Robert twice refused to hear her and repulsed her; the third time he listened to her and gave her an escort. And the voice had told her that it would be so.
Then she declared that the duke of Lorraine ordered that she should be taken to him; and she went to him and told him she wished to go to France. And the duke questioned her about the recovery of his health; but she said she knew nothing about that; and she spoke to him little concerning her journey. She told the duke nevertheless to send his son and some men to escort her to France, and she would pray to God for his health. She visited him with a safe conduct and returned to the town of Vaucouleurs.
She declared that, on her departure from Vaucouleurs, she wore the habit of a man, and carried a sword which Robert de Baudricourt had given her, but no other arms; and accompanied by a knight, a squire, and four servants, she reached the town of Saint Urbain, where she slept in an abbey.
She said that on her journey she passed through Auxerre, and she heard Mass in the principal church there; and from that time she frequently heard her voices, including the one already mentioned.
Required to say by what advice she took to man's dress, she several times refused to answer. Finally she answered that she charged no one with that; and several times she answered variously.
She said that Robert de Baudricourt had sworn those who accompanied her to conduct her well and safely. "Go," said Robert to Jeanne, as she departed, "Go, and come what may."
Jeanne said furthermore that she knows very well that God loves the duke of Orleans; and so she had more revelations concerning him than any man alive, except him whom she
calls her king. She said also that it was altogether necessary to change her women's clothes for men's. She believed that her counsel said well.
She said that she sent to the English at Orleans letters telling them to depart, as shown in the copy of the letters which had been read to her in this town of Rouen, except two or three words in the copy: for example, where in this copy it read Surrender to the Maid it should read Surrender to the King. There are also these words, body for body and chieftain of war, which were not in the original letters.
After this the said Jeanne told that she went without hindrance to him whom she calls her king. And when she had arrived at Ste. Catherine de Fierbois, then she sent first to Chinon, where he who she calls her king was. She reached Chinon towards noon and lodged at an inn; and after dinner she went to him whom she calls king, who was at the castle. She said that when she entered her king's room she recognized him among many others by the counsel of her voice, which revealed him to her. She told him she wanted to make war on the English.
Asked whether, when the voice showed her her king, there was no light, she answered: "Pass on to the next question." Asked if she saw no angel above the king, she answered: "Spare me that. Continue." She said also that before the king put her to work he had several apparitions and beautiful revelations.
Asked what revelations and apparitions the king had, she answered: "I will not tell you. It is not now the time to tell you; but send to the king and he will tell you."
Then Jeanne said that her voice had promised her that as soon as she should come to the king he would receive her. She said also that those of her party knew well that the voice was sent to Jeanne from God, and they saw and knew this
voice. She said further that her king and several others heard and saw the voices which came to the said Jeanne; and there were present Charles de Bourbon, and two or three others.
Then Jeanne said that there is not a day when she does not hear this voice; and she has much need of it. She said she never asked of it any final reward but the salvation of her soul. The voice told her to remain at Saint-Denis in France, and the said Jeanne wished to remain; but against her will the lords took her away. However, if she had not been wounded, she would not have left; she was wounded in the trenches before Paris, after she left Saint-Denis; but recovered in five days. Further she confessed that she caused an assault to be made before Paris.
And when she was asked if that day were a feast day, she answered she thought it certainly was.
Asked if she thought it was a good thing to do, she answered: "Pass on." When this was over, as it appeared to us sufficient for one day, we postponed the affair until the following Saturday, at eight o'clock in the morning.
February 24th. Third Session
On the following Saturday, February 24th, we the said bishop repaired to the same room in the castle of Rouen where Jeanne appeared in judgment before us in the presence on many reverend fathers, doctors and masters, namely: Gilles, abbot of Ste. Trinité de Fécamp, Pierre, prior of Longueville-Giffard; Jean de Châtillon, Erard Emengart, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Jean de Nibat, Jacques Guesdon, Maurice du Quesnay, Jean Le Fèvre, Guillaume Le Boucher, Pierre Houdenc, Pierre Maurice, Richard Prati, Jean Charpentier, Gerard Feuillet, and Denis de Sabrevois, doctor of sacred theology; Nicolas de Jumièges, Guillaume de Ste Catherine, Guillaume de Cormeilles, abbots; Jean Garin, doctor of canon law and Raoul Roussel, doctor of canon and civil law; Nicolas Couppequesne, William Haiton, Thomas de Courcelles, Jean Le Maistre, Nicolas Loiseleur, Raoul Le Sauvage, Guillaume de Baudribosc, Nicolas Lemire, Richard Le Gagneux, Jean Duval, Guillaume Le Maistre, and Guillaume l'Ermite, bachelors of sacred theology; the abbot of St. Ouen, of St. Georges, and of Préaux; the priors of St. Lô and of Sigy; also Robert Le Barbier, Denis Gastinel, and Jean Le Doulx, bachelors of canon and civil law; Nicolas de Venderès, Jean Pinchon, Jean de la Fontaine, Aubert Morel, Jean Duchemin, Jean Colombel, Laurent Du Busc, Raoul
Anguy, Richard des Saulx, bachelors of canon law; André Marguerie, Jean Alespée, Geoffroy du Crotay, Gilles Deschamps, Nicolas Maulin, Pierre Carel, Bureau de Cormeilles, licentiates in civil law; Robert Morellet, and Jean Le Roy, canons of the cathedral of Rouen, and Nicolas de Foville.
We first of all required the aforementioned Jeanne to speak the simple and absolute truth on the questions put to her, and to make no reservation to her oath; and we thrice admonished her to do this. The said Jeanne answered: "Give me Leave to speak" and then said: "By my faith, you could ask me things such as I would not answer." She said also: "Perhaps I shall not answer you truly in many things that you ask me, concerning the revelations; for perhaps you would constrain me to tell things I have sworn not to utter, and so I should be perjured, and you would not want that." And she added, "I tell you, take good heed of what you say, that you are my judge, for you assume a great responsibility, and overburden me." She said also that she thought it should be enough to have twice taken the oath.
Moreover, asked if she would swear, simply and absolutely, she answered: "You may well do without it! I have sworn enough, twice"; adding that all the clergy of Rouen and Paris could not condemn her, but by law. She said that of her coming to France she would willingly speak the truth, but not the whole truth; and a week would not be enough for that.
But we, the aforementioned bishop, told her to take the advice of the assessors, whether or not she should swear. To that she replied that of her coming she would willingly speak the truth, and not otherwise; and that we must not speak of it to her any more.
We said that she lay herself open to suspicion if she would not swear to speak the truth. She replied in the same way as
before. Again we required her to swear, precisely and absolutely. Then she answered that she would willingly say what she knew, but not all. She said also that she came from God, and that there is nothing for her to do here, and asked to be sent back to God, from whom she came.
Required and admonished to swear, under pain of being charged with what was imputed to her, she answered: "Continue."
A last time we required her to swear, and urgently admonished her to speak the truth in matters concerning the trial, telling her she exposed herself to great danger by her refusal. Then she answered: "I am ready to swear to speak the truth of what I know concerning the trial." And in this manner she took the oath.
Then, at our order, she was questioned by the distinguished doctor Jean Beaupère above-mentioned, who first asked her when she had last taken food and drink. She answered that since yesterday noon she had not taken either.
Asked when she had heard the voice come to her, she answered: "I heard it yesterday and today."
Asked at what hour yesterday she had heard this voice, she answered that she had heard it three times: once in the morning, once at vespers, and once when the Ave Maria was rung in the evening. And often she heard it more frequently than she said.
Asked what she was doing yesterday morning when the voice came to her, she said she was sleeping and the Voice awakened her.
Asked if the voice woke her by touching her on the arm, she answered that it was without touching her.
Asked if the voice was actually in the room, she said she did not know, but it was in the castle.
Asked if she did not thank it and kneel down, she answered
that she thanked it, but she was sitting on the bed, and she put her hands together; and this was after she asked counsel of it. Whereupon the voice told her to answer boldly.
Asked what the voice had said when she was awakened, she answered that she asked the voice to counsel her in her replies, telling the voice to beseech therein the counsel of Our Lord. And the voice told her to answer boldly and God would comfort her.
Asked if it had not spoken certain words to her before she questioned it, she replied that the voice spoke certain words, but she did not understand them all. However, when she awakened from her sleep, the voice told her to answer boldly.
Then she said to us, the aforementioned bishop: "You say that you are my judge; take good heed of what you do, because, in truth, I am sent by God, and you put yourself in great peril," in French 'en grant dangier.' Asked if the voice sometimes varied in its counsel, she answered that she had never found it utter two contrary opinions. She said also that that night she had heard it tell her to answer boldly.
Asked whether the voice had forbidden her to answer everything she was asked, she said: I will not answer you that. I have revelations concerning the king which I shall not tell you.
Asked if the voice had forbidden her to tell of the revelations, she answered: "I have not been advised upon that. Give me a fortnight and I will answer you." And as she had again asked for a delay in her reply, she said: "If the voice forbade me, what would you say?"
Asked again if that had been forbidden her [by the voice], she replied: "Believe me, it was not men who forbade me." She said that she would not answer that day; and that she does not know if she ought to reply, or not, until it has
been revealed to her. She said she firmly believes, as firmly as she believes in the Christian faith and that the Lord redeemed us from the pains of hell, that this voice comes from God, and by His command.
Asked whether this voice, which she says appears to her, comes as an angel, or directly from God, or whether it is the voice of one of the saints, she answered: "This voice comes from God; I believe I do not tell you everything about it; and I am more afraid of failing the voices by saying what is displeasing to them, than of answering you. For this question, I beseech you to grant me a delay."
Asked if she believes it displeasing to God to speak the truth, she answered: "My voices told me to say certain things to the king, and not to you." She saw that that night the voice told her many things for the good of the king, which she wished he might know forthwith, even if she had to go without wine till Easter! For, as she said, he would eat the more happily for it.
Asked if she could not so influence the voice that it would obey her and take news to her king: she answered she did not know whether the voice would obey her, unless it were God's will, and God consented thereto. "And if it please God," she said, "He will be able to send revelations to the king; and with this I shall be well pleased."
Asked why this voice no longer speaks with the king, as it did when Jeanne was in his presence, she answered that she did not know, if it were not the will of God. And she added that but for the will of God she could do nothing.
Asked if her counsel revealed to her that she should escape from prison, she answered: "Must I tell you that?"
Asked whether that night the voice had not counseled and advised her upon what she should reply, she said that if the voice revealed such things she did not understand them.
Asked whether, on the two last days that she heard the voices, she had seen a light, she answered that the light comes in the name of the voice.
Asked if she saw anything else with the voices, she answered: "I will not tell you everything, I have not leave, nor does my oath touch on that. This voice is good and worthy; and I am not bound to answer you." She asked that the points on which she did not straightway answer should be given her in writing.
Asked whether the voice, of which she asked counsel, had sight and eyes, she answered: "You will not learn that yet"; and said that there was a saying among little children, "Men are sometimes hanged for telling the truth."
Asked if she knows she is in God's grace, she answered: "If I am not, may God put me there; and if I am, may God so keep me. I should be the saddest creature in the world if I knew I were not in His grace." She added, if she were in a state of sin, she did not think that the voice would come to her; and she wished every one could hear the voice as well as she did. She thought she was about thirteen when the voice came to her for the first time.
Asked whether in her youth she had played in the fields with the other children, she answered that she certainly went sometimes, but she did not know at what age.
Asked if the people of Domrémy sided with the Burgundians or the other party, she answered that she only knew one Burgundian; and she would have been quite willing for him to have his head cut off, that is if it had pleased God.
Asked if at Maxey the people were Burgundians or enemies of the Burgundians, she answered they were Burgundians.
Asked if the voice told her in her youth to hate the Burgundians, she answered that since she had known that the voices were for the king of France, she did not like the Burgundians
She said the Burgundians will have war unless they do as they ought; she knows it from her voice. Asked if it was revealed to her in her early years that the English should come to France, she answered that the English were already in France when the voices began to come to her.
Asked if she was ever with the children who fought for her party, she answered no, as far as she remembered; but she sometimes saw certain children from Domrémy, who had fought against those from Maxey, returning wounded and bleeding.
Asked whether in her youth she had any great intention of defeating the Burgundians, she answered that she had a great desire and will for her king to have his kingdom.
Asked if she had wanted to be a man when it was necessary for her to come to France, she said she had answered elsewhere.
Asked if she took the animals to the fields, she said that she had answered elsewhere; and that since she had grown up, and had reached understanding, she did not generally look after the beasts, but helped to take them to the meadows and to a castle called the Island, for fear of the soldiers; but she does not recall whether or not she tended them in her youth.
Then she was questioned about a certain tree growing near her village. To which she answered that, fairly near Domrémy, there was a certain tree called the Ladies' Tree, and others called it the Fairies' Tree; and near by is a fountain. And she has heard that people sick of the fever drink of this fountain and seek its water to restore their health; that, she has seen herself; but she does not know whether they are cured or not. She said she has heard that the sick, when they can rise, go to the tree and walk about it. It is a big tree, a beech, from which they get the fair May, in French le beau may; and it
belongs, it is said, to Pierre de Bourlemont, knight. She said sometimes she would go playing with the other young girls, making garlands for Our Lady of Domrémy there; and often she had heard the old folk say (not those of her family) that the fairies frequented it. And she heard a certain Jeanne, the wife of mayor Aubery of Domrémy, her godmother, say that she had seen the fairies; but she herself doesn't know whether it is true or not. As far as she knew, she said, she never saw the fairies at the tree. Asked if she saw them elsewhere, she does not know at all. She had seen the young girls putting garlands on the branches of the tree, and she herself sometimes hung them there with the other girls; sometimes they took them away, and sometimes they left them there.
She said that since she learned that she must come to France, she had taken as little part as possible in games or dancing; and did not know whether she had danced near the tree since she had grown to understanding. Although on occasions she may well have danced there with the children, she more often sang than danced. There is also a wood, called the oak-wood, in French le Bois-chesnu, which can be seen from her father's door; not more than half a league away. She does not know, nor has she ever heard, that the fairies repair there; but she has heard from her brother that in the country around it is said she received her message at the tree; but she says she did not, and she told him quite the contrary. Further, she says, when she came to the king, several people asked her if there were not in her part of the country a wood called the oak-wood; for there was a prophecy which said that out of this wood would come a maid who should work miracles; but Jeanne said that she put no faith in that.
Asked if she wanted a woman's dress, she answered: "Give me one. I will take it and go: otherwise I will not have it, and am content with this, since it pleases God that I wear it."
Whereupon we put an end to all interrogation for this day, and assigned for the next session the following Tuesday, so that at the same hour and in the same place the whole convocation should assemble and proceed to the subsequent interrogations.
Tuesday, February 27th. Fourth Session
On Tuesday, February 27th, we repaired as on the previous days to the room in the castle of Rouen where the tribunal had been hitherto sitting: there were also present master Gilles, abbot of Ste. Trinité de Fécamp Pierre, prior of Longueville; Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gerard Feuillet, Jean de Nibat, Jacques Guesdon, Maurice du Quesnay, Jean Le Fèvre, Guillaume Le Boucher, Pierre Houdenc, Jean de Châtillon, Erard Emengart, Giovanni da Fano, Denis de Sabrevois, Nicolas Lemire, and Jean Charpentier, doctors of sacred theology; Nicolas de Jumièges, Guillaume de Ste. Catherine, abbots, and Jean Garin, doctor of canon law; Raoul Roussel, doctor of canon and civil law; William Haiton, Nicolas Couppequesne, Guillaume de Baudribosc, Richard de Grouchet, Pierre Minier, Thomas de Courcelles, Jean Le Maistre, Jean Le Vautier, bachelors of sacred theology; the abbot of Préaux Guillaume Desjardins, doctors of medicine; Robert Le Barbier, Denis Gastinel, Jean Le Doulx, Nicolas de Venderès, Jean Pinchon, Jean Basset, Aubert Morel, Jean Duchemin, Jean de La Fontaine, Jean Colombel, Jean Bruillot, Raoul Anguy, bachelors of canon law; Jean Alespée, Geoffroy du Crotay, Gilles Deschamps, Nicolas Caval, Pierre Carel, Nicolas Maulin, licentiates in civil law; Nicolas Loiseleur and Robert Morellet, canons of the cathedral of Rouen.
In their presence we first required the said Jeanne to take an oath to speak the truth on whatever concerned the trial. To which she replied that she would willingly swear to answer truly everything that concerned her trial, but not everything she knew.
Then we required her to swear to answer truthfully everything she should be asked. She replied as before, saying: "You ought to be satisfied, for I have sworn enough."
Then at our instruction, master Jean Beaupère aforementioned, began to examine her. And first he asked her how she had been in health since the preceding Saturday. She answered: "You see well enough how. I have been as well as possible."
Asked if she would fast every day during this Lent, she answered by this question: "Is that in your case?" And as she was answered that it was, she said: "Yes, truly. I have fasted the whole of Lent."
Asked whether since Saturday she had heard her voice she answered: "Yes, truly, many times." Asked if on Saturday she had heard it in this hall, where she was being examined, she answered: "That is not in your case." And then she said she had heard it.
Asked what the voice had said on Saturday, she answered: "I did not altogether understand it, I understood nothing I could repeat to you, until I went back to my room."
Asked what the voice said to her in her room, when she went back she answered: "It told me to answer you boldly." And she said she asked counsel from her voice on the questions we should ask her. She said further that she will gladly tell whatever she has Our Lord's permission to reveal; but concerning the revelations about the king of France, she will not tell without permission from her voice.
Asked if the voice forbade her to tell everything, she answered she did not quite understand that. Asked what the voice said to her on the last occasion, she said she asked counsel of it upon certain points of our interrogation.
Asked if the voice had given her counsel upon these points, she answered that on some she had advice, and on others we might question her and she would not reply without leave. And if she replied without permission, perhaps she would not have the voices for warrant, in French "en garant"; when she had leave from Our Lord she would not be afraid to speak, for she would have a good warrant.
Asked whether the voice which spoke to her was that of an angel, or of a saint, male or female, or straight from God, she answered that the voice was the voice of St. Catherine and of St. Margaret. And their heads were crowned in a rich and precious fashion with beautiful crowns. "And to tell this," she said, "I have God's permission. If you doubt it, send to Poitiers where I was examined before."
Asked how she knew they were these two saints, and how she knew one from the other, she answered she knew well who they were, and easily distinguished one from the other.
Asked how she knew one from the other, she answered she knew them by the greeting they gave her. She said further that a good seven years have passed since they undertook to guide her. She said also she knows the saints because they tell her their names.
Asked if the said saints are dressed in the same cloth, she answered "I will tell you no more now; I have not leave to reveal it. If you do not believe me, send to Poitiers!" She said also that there were some revelations made directly to the king of France, and not to those who question her.
Asked if the saints are the same age, she answered that she had not leave to say.
Asked if the saints spoke at the same time, or one after another, she answered: "I have not leave to tell you; nevertheless I have always had counsel from both."
Asked which one appeared first, she answered: "I did not recognize them immediately; I knew well enough once, but I have forgotten; if I had leave I would gladly tell you. It is written down in the register at Poitiers." She added that she had received comfort from St. Michael.
Asked which of the apparitions came to her first, she answered that St. Michael came first.
Asked whether it was a long time ago that she first heard the voice of St. Michael, she answered: "I do not speak of St. Michael's voice, but of his great comfort."
Asked which was the first voice which came to her when she was about thirteen, she answered that it was St. Michael whom she saw before her eyes; and he was not alone, but accompanied by many angels from heaven. She said also that she came into France only by the instruction of God.
Asked if she saw St. Michael and these angels corporeally and in reality, she answered: "I saw them with my bodily eyes as well as I see you; and when they left me, I wept; and I fain would have had them take me with them too."
Asked in what form St. Michael appeared, she answered "There is as yet no reply to that, for I have not had leave to answer."
Asked what St. Michael said to her the first time, she answered: "You will get no further reply today." She said the voices told her to answer boldly. She said she had indeed once told her king everything that had been revealed to her, since it concerned him. She said, however, that she had not yet leave to reveal what St. Michael said. She added that she
wished her examiner had a copy of the book at Poitiers, provided that God desired it.
Asked if the voices told her not to tell her revelations without their permission, she answered: "I will not answer you further about that; and what I have permission to, that I will gladly answer. If the voices forbade me, I did not understand."
Asked what sign she gives that this revelation comes from God, and that it is St. Catherine and St. Margaret who speak to her, she answered: "I have told you often enough that it is St. Catherine and St. Margaret; believe me if you will."
Asked if it is forbidden for her to tell, she answered: "I have not quite understood whether that is permitted or not."
Asked how she can distinguish such points as she will answer, and such as she will not, she answered that on some points she had asked permission, and on some points she had received it. Furthermore she said she would rather be torn asunder by horses than have come to France without God's leave.
Asked if God ordered her to wear a man's dress, she answered that the dress is a small, nay, the least thing. Nor did she put on man's dress by the advice of any man whatsoever; she did not put it on, nor did she do aught, but by the command of God and the angels.
Asked whether it seemed to her that this command to assume male attire was lawful, she answered: "Everything I have done is at God's command; and if He had ordered me to assume a different habit, I should have done it, because it would have been His command."
Asked if she did it at the order of Robert de Baudricourt she said no.
Asked if she thought she had done well to take man's dress, she answered that everything she did at God's command she
thought well done, and hoped for good warrant and succor in it.
Asked if, in this particular case, by taking man's dress, she thought she had done well, she answered that she had done nothing in the world but by God's commands.
Asked whether, when she saw the voice coming to her, there was a light, she answered that there was a great deal of light on all sides, as was most fitting. She added to the examiner that not all the light came to him alone!
Asked whether there was an angel over her king's head, when she saw him for the first time, she answered: "By Our Lady! if there was, I do not know and did not see it."
Asked if there was a light, she answered: "There were three hundred knights and fifty torches, without counting the spiritual light, and I seldom have revelations but there is a light."
Asked how the king gave credence to her words, she answered that he had good signs, and through the clergy.
Asked what revelations the king had, she answered: "You will not learn them from me this year." She said that for three weeks she was examined by the clergy, at Chinon and Poitiers; and her king had a sign touching of her mission before he believed in her. The clergy of her party held that there was nothing but good in her mission.
Asked if she had been to Ste. Catherine de Fierbois, she answered yes; and there she heard Masses three times on the same day; and then went to Chinon. She said she sent letters to her king, to the effect that she was sending to find out if she should enter the town where her king was; and that she had journeyed a good hundred and fifty leagues to come to his aid, and that she knew many things to his advantage. And she thought these letters said she would be able to recognize the king among all others. She said she had a sword which she took to the town of Vaucouleurs. She added that when she
was at Tours or Chinon she sent for a sword which was in the church of Ste. Catherine de Fierbois, behind the altar; and immediately it was found there all rusted over.
Asked how she knew that this sword was there, she answered that the sword was in the ground, rusted over, and upon it were five crosses; and she knew it was there through her voices, and she had never seen the man who fetched it. She wrote to the clergy of the place asking if it was their pleasure that she should have the sword, and they sent it to her. Nor was it buried deep behind the altar, but she believed she wrote saying it was behind. She added that as soon as the sword was found the priests rubbed it, and the rust fell off at once without effort; a merchant, an armorer of Tours, fetched it. The local priests gave her a scabbard, as did those of Tours also; they made two in all, one of crimson velvet, in French "de velous vermeil", and the other of cloth of gold. She herself had another made of very strong leather. She added that when she was captured she had not this sword with her.
She said also that she carried it continually from the time she obtained it until her departure from St. Denis, after the assault on Paris.
Asked what blessing she said or asked over the sword, she answered that she neither blessed it herself, nor had it blessed; she would not have known how to do it. She loved the sword, she said, since it had been found in the church of St. Catherine, whom she loved.
Asked if she had been to Coulange-la-Vineuse, she answered she did not know.
Asked if she ever put her sword on the altar, and if she did so to bring it better fortune, she answered no, as far as she knew.
Asked if she ever prayed for her sword to have better fortune, she answered: "It is well to know that I could have
wished my armor (in French "mon harnois") to have good fortune."
Asked if she had her sword when she was taken, she answered no; but she had one which had been taken from a Burgundian.
Asked where this sword was, and in what town, she answered that she offered a sword and armor at St. Denis, but not this sword. She said she had this sword at Lagny; and from Lagny to Compiègne she had worn the Burgundian's sword, which was a good weapon for fighting, excellent for giving hard clouts and buffets (in French "de bonnes buffes et de bons torchons"). But she said that to say where she had lost it did not concern the case, and she would not answer now. She added that her brothers have her goods, her horses and swords, as far as she knows, and other things worth more than 12,000 crowns.
Asked whether, when she went to Orleans, she had a standard or banner, in French "estandart ou banière" and what color it was, she answered she had a banner, with a field sown with lilies; the world was depicted on it, and two angels, one at each side; it was white, of white linen or boucassin, and on it were written, she thought, these names, Jhesus Maria; and it was fringed with silk.
Asked if these names Jhesus Maria were written above, or below, or at the side, she answered, at the side, she believed.
Asked which she preferred, her standard or her sword, she answered she much preferred her standard to her sword.
Asked who persuaded her to have this painting on her standard, she answered: "I have told you often enough that I have done nothing but by God's command." She said also that she herself bore the standard, when attacking the enemy, so as not to kill any one; she never has killed any one, she said. Asked what force her king gave her when he set her to [
work, she answered that he gave her 10 or 12,000 men; and she went first to Orleans, to the fortress of Saint-Loup, and then to the fortress of the Bridge.
Asked to which fortress she ordered her men to retire, she says she does not remember. She added that she was confident of raising the siege of Orleans, for it had been revealed to her, and she had told the king so before going there.
Asked whether, when the assault was to be made, she did not tell her men that she would receive arrows, crossbolts and stones hurled by catapults or cannons, she answered no; there were a hundred wounded, or more. But she had indeed told her men not to fear and they would raise the siege. She said also that at the assault upon the fortress of the Bridge she was wounded in the neck by an arrow or crossbolt but she received great comfort from St. Margaret, and was better in a fortnight. But she did not on account of that give up her riding or work.
Asked if she knew beforehand that she would be wounded, she answered that she did indeed, and she had told her king so; but that notwithstanding she would not give up her work. And it was revealed to her by the voices of the two saints, namely the blessed Catherine and Margaret. She added that she herself was the first to plant the ladder against the said fortress of the Bridge; and as she was raising the ladder she was wounded in the neck with the crossbolt, as she had said.
Asked why she had not concluded a treaty with the captain of Jargeau, she answered that the lords of her party replied to the English that they would not get the delay of a fortnight which they asked for, but must go away, they and their horses, immediately. She added that for her own part, she told the people of Jargeau to retire if they wished, with their doublets or tunics, and their life safe; otherwise they would be taken by assault.
Asked if she had any conversation with her counsel, that is to say with her voices, to find out whether or not to grant the delay, she answered she does not remember.
At this point the examination was postponed to a later date, and we fixed the following Thursday for the continuation of the inquiry and subsequent interrogations.
March 1st Fifth Session
On Thursday, March 1st we the said bishop repaired to the accustomed place in the castle of Rouen, where the said Jeanne appeared before us in the presence of the reverend fathers, lords and masters: Gilles, abbot of Ste. Trinité de Fécamp; Pierre, prior of Longueville-Giffard, Jean de Châtillon, Erard Emengart, Jean Beaupère, Jacques de Touraine, Nicolas Midi, Denis de Sabrevois, Pierre Maurice, Gerard Feuillet, Maurice du Quesnay, Guillaume Le Boucher, Pierre Houdenc, Jean de Nibat, Jean Le Fèvre Jacques Guesdon, doctors of sacred theology; Nicolas de Jumièges, Guillaume de Ste. Catherine and Guillaume de Cormeilles abbots; Jean Garin, doctor of canon law; the abbots of St. Ouen and of Préaux and the prior of St. Lô; William Haiton, Nicolas Couppequesne, Thomas de Courcelles, Guillaume de Baudribosc, Jean Pigache, Raoul Le Sauvage, Richard de Grouchet, Pierre Minier, Jean Le Maistre, Jean Le Vautier, bachelors of sacred theology; Nicolas de Venderès, Jean Bruillot, Jean Pinchon, Jean Basset, Jean de La Fontaine, Raoul Anguy, Jean Colombel, Richard des Saulx, Aubert Morel, Jean Duchemin, Laurent Du Busc, Philippe Le Maréchal, bachelors of canon law; Denis Gastinel, Jean Le Doulx, Robert Le Barbier, bachelors of canon and civil law; André Marguerie, Jean Alespée, Gilles Deschamps, Nicolas Caval, Geoffroy du Crotay,
Pierre Cavé, Nicolas Maulin, licentiates in civil law; Robert Morellet, and Nicolas Loiseleur, canons of the cathedral of Rouen.
In their presence we summoned and required the said Jeanne to swear to speak the truth, the simple and absolute truth on what she was asked. She answered that she was ready to swear to answer truly everything she knew, concerning the trial, as she said before. She said she knows many things which do not concern the trial, and there is no need to tell them. Then she said: "Everything I truly know concerning the trial I will gladly tell." Summoned and required as before, to swear, she answered: "What I can answer truly, I will willingly tell concerning the trial." And she took the oath in this manner, with her hands on the holy gospels. Then she said: "Of what I know concerning the trial I will willingly tell the truth, and will tell altogether as much as if I were before the Pope of Rome."
Asked what she said concerning our lord the Pope and whom she believed to be the true Pope, she answered by asking if there were two of them.
Asked if she had not had letters from the count d'Armagnac, to ask which of the three sovereign pontiffs he should obey, she answered that the said count did write a certain letter to this effect, to which she replied, amongst other things, that she would give him an answer when she was in Paris, or anywhere where she was at rest. And she was going to mount her horse when she gave this answer.
At this juncture we had read in court a copy of the letters from the count and from Jeanne; and she was examined to see whether this was a copy of her actual reply. She answered that she thought she had made this reply in part, but not all of it.
Asked if she had professed to know, by the counsel of the
King of Kings, what the count should hold in this matter, she answered she knew nothing about it.
Asked if she entertained any doubt concerning whom the count should obey, she answered that she did not know how to instruct him to obey, since the count asked whom God wanted him to obey. But as for herself, Jeanne thought we should obey our Holy Father the Pope at Rome. She added that she said other things to the count's messenger which are not in the copy of the letter; and if the messenger had not gone off at once he would have been thrown into the water, but not through her. She said that to the count's inquiry concerning whom God wished him to obey, she answered that she did not know, but sent him several messages not put into writing. And as for herself, she believed in Our Holy Father the Pope at Rome.
Asked why she had written that she would give an answer at some other time, since she believed in the Pope at Rome, she answered that it had reference to another matter than the three sovereign pontiffs.
Asked if she had said that she would have counsel on the question of the three sovereign pontiffs, she answered that she had never written or caused to be written anything concerning the three sovereign pontiffs. This, she swore by her oath, she had never written or caused to be written.
Asked if she was in the habit of putting in her letters the names of Jhesus Maria with a cross, she answered in some she did, and in some she did not; and sometimes she put a cross to warn some one of her party not to do as her letters said. The tenor of the letters which the count and Jeanne wrote to one another is included below among the articles of the prosecutor.
And then she was read the letters that she addressed to our lord the King, to the Duke of Bedford, and to others.
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The tenor of which letters is to be found below in the articles of the prosecutor.
And then she was asked if she recognized these letters; she answered yes, excepting three words; to wit where it was written Surrender to the Maid, it should read Surrender to the king; then there was chieftain of war and thirdly body for body, which were not in the letters she sent. She added that none of the lords ever dictated these letters, but she herself dictated them before they were sent; though they were indeed shown to certain of her party. She said that before seven years are past the English will lose a greater stake than they did at Orleans, for they will lose everything in France. She adds that the said English will suffer greater loss than ever they did in France; and it will be a great victory which God will send the French.
Asked how she knew this, she answered: "I know by a revelation made to me, and within seven years it will happen and I am much vexed that it should be so long postponed." She said also that she knew it by revelation as well as she knew we were at that moment before her.
Asked when it will happen, she said she knew neither the day nor the hour.
Asked in what year it will happen, she answered: "You will not learn that: nevertheless I heartily wish it might be before St. John's Day."
Asked whether she said it would happen before Martinmas in winter, she answered that she had said that before Martinmas in winter many things would be seen; and it might be that the English would be overthrown.
Asked what she told John Grey, her guard, about Martinmas, she answered: "I have told you." Asked through whom she knew that this would come to pass, she answered that she knew through St. Catherine and
St. Margaret. Asked if St. Gabriel was with St. Michael when he came to her, she answered she did not remember.
Asked if since the last Tuesday she had not spoken with St. Catherine and St. Margaret, she answered yes, but she does not know at what time.
Asked on what day, she answered, yesterday and today; "there is no day but I hear them."
Asked if she always saw them in the same dress, she answered she always sees them in the same form; and their heads are richly crowned. Of their other clothing she does not speak: of their robes she knows nothing.
Asked how she knew whether her apparition was man or woman, she answered she knew for certain, she recognized them by their voices, and they revealed themselves to her; nor did she know anything but by revelation and God's command.
Asked what part of them she saw, she answered the face.
Asked if the saints which appeared to her had hair, she answered: "It is well to know that they have."
Asked if there were anything between their crowns and their hair, she answered no.
Asked if their hair were long and hung down, she answered: "I do not know." She added that she did not know whether they appeared to have arms or other members. She saw they spoke very well and beautifully; and she understood them very well.
Asked how they spoke if they had no other members, she answered: "I leave that to God." She said the voice was gentle, soft and low, and spoke in French.
Asked if St. Margaret spoke in the English tongue, she answered: "Why should she speak English when she is not on the English side?"
Asked if on the crowned heads there were not rings of gold or other substance, she answered: "I do not know."
Asked if she herself did not have some rings, she replied to us, bishop: "You have one of mine; give it back to me." She said the Burgundians have another ring; and she asked us, if we had her ring, to show it to her.
Asked who gave her the ring which the Burgundians had, she answered her father or her mother; and she thought the names Jhesus Maria were written thereon; she did not know who had them written; she did not think there was any stone in it; and she was given the ring at Domrémy. She said that her brother gave her the other ring which we had and she charged us to give it to the Church. She said she never cured any one with any of her rings.
Asked if St. Catherine and St. Margaret spoke to her under the aforementioned tree she answered: "I do not know."
Asked if the saints spoke to her at the fountain near the tree, she answered yes, she heard them there, but what they said to her there she did not know.
Asked what the saints promised her, there or elsewhere, she answered that they made no promises to her, except by God's leave.
Asked what promises they made, she answered: "That is not in your case at all." And amongst other things, they told how the king would be reëstablished in his kingdom, whether his enemies wished it or not. She said also that they promised the said Jeanne to bring her to Paradise, and she had asked it of them. Asked if she had received any other promise, she answered she had, but she will not tell, since it does not concern the trial. And she said that in three months she will reveal the other promise.
Asked if the voices had told her that within three months
she would be delivered from prison, she answered: "That is not in your case; however, I do not know when I shall be delivered." And she said that those who wish to get her out of the world might well precede her.
Asked if her counsel had not told her that she would be delivered out of the present prison, she answered: "Ask me in three months' time; then I will tell you." She added: "Ask the assessors, on their oath, if that concerns my trial."
Asked afterwards, when the assessors had deliberated, and unanimously concurred that it did, she said: "I have already told you that you cannot know all. One day I must be delivered. But I want leave if I am to tell you; that is why I ask for a delay."
Asked if the voices forbade her to speak the truth, she answered: "Do you want me to tell you what is the sole concern of the king of France? There are many things that are not in the trial."
She added that she knows for certain her king will regain the kingdom of France, as certainly as she knows that we are seated before her in judgment, and but for her revelation, which daily comforts her, she would be dead.
Asked what she had done with her mandrake, she answered that she has no mandrake, and never did have; but has heard that near her village there was one, though she has never seen it. She said also she had heard it called a dangerous and evil thing to keep; nor does she know its use.
Asked where the mandrake grows, of which she has heard speak, she said in the earth, near the tree, but she does not know the spot. She said that over the mandrake, she has heard, a hazel grows.
Asked what she has heard about the mandrake, she answered that she has heard it attracts money, but she does not believe it. And the voices never told her anything about this.
Asked in what form St. Michael appeared, she answered that she did not see his crown, and she knows nothing of his apparel.
Asked if he was naked, she answered: "Do you think God has not wherewithal to clothe him?"
Asked if he had any hair, she answered: "Why should it be cut off?" She added that she had not seen St. Michael since she left the castle Crotoy, and she does not often see him, or know, she added, whether he has any hair.
Asked whether he had his scales, she answered: "I do not know." She said she was filled with great joy when she saw him; and she felt, when she saw him, that she was not in mortal sin. She said St. Catherine and St. Margaret gladly heard her in confession, from time to time, and each in turn. She said that if she was in mortal sin she was not aware of it.
Asked if, when she made her confession, she felt as if in mortal sin, she answered she did not know whether she was in mortal sin, but she believed she had not committed such deeds. "Please God, she said, I never was in such sin, and if it please Him, I never shall commit or have committed such deeds as burden my soul."
Asked what sign she gave her king that she came from God, she answered: I have always told you that you will not drag this from my lips. Go and ask him."
Asked if she had sworn not to reveal what was asked concerning the trial, she answered: I have already said that I will not tell you what concerns or touches our king; and what touches our king, I shall not tell you."
Asked if she did not know the sign she gave the king, she answered: "You will not learn from me." And as she was told it concerned the trial, she answered: "What I have promised to keep secret I shall not tell you." And added: I promised and I could not tell you without perjury."
Asked to whom she made this promise, she answered that it was to St. Catherine and St. Margaret, it was shown to the king. She promised it without their asking, and did so at her own desire, for too many people might have questioned her had she not so promised to the saints.
Asked if any one else was with them when she showed the sign to her king, she answered that she thought there was not, although many people were fairly near.
Asked if she saw the crown on her king's head when she showed him the sign, she answered: "I cannot tell you without perjury."
Asked whether her king had a crown when he was at Reims, she answered that she thought the king took with pleasure the crown he found at Reims, but a much richer one was later brought. And he did that to hasten his coronation, at the request of the people of Reims to avoid the burden of the men-at-arms. If he had waited he would have had a crown a thousand times richer.
Asked if she saw this richer crown, she answered: "I cannot tell you without committing perjury. And if I have not myself seen it, I have heard that it is so rich and precious."
At this point we stayed the proceedings for the day; and assigned Saturday at eight o'clock in the morning for their continuation, requiring those present to assemble together in the same place at the said hour and day.
Saturday, March 3rd. Sixth Session
On the following Saturday, March 3rd, in the aforementioned place the said Jeanne appeared before us in the presence of the reverend fathers, lords and masters: Gilles, abbot of Ste. Trinité de Fécamp, Pierre, prior of Longueville; Jean de Châtillon, Erard Emengart, Jacques de Touraine, Nicolas Midi, Denis de Sabrevois, Nicolas Lami, Guillaume Evrard, Pierre Maurice, Gerard Feuillet, Maurice du Quesnay, Pierre Houdenc, Jean de Nibat, Jacques Guesdon, doctors of sacred theology; Guillaume, abbot of Ste. Marie de Cormeilles, doctor of canon law; Guillaume Desjardins, Gilles Canivet, Roland L'Escrivain, Guillaume de La Chambre, doctors of medicine; the abbots of St. Georges and of Préaux the prior of St. Lô; also Nicolas Couppequesne, Thomas de Courcelles, Guillaume Le Maistre, Guillaume de Baudribosc, Jean Pigache, Raoul Le Sauvage, Richard de Grouchet, Pierre Minier, bachelors of sacred theology; Jean Le Doulx, bachelor of canon and civil law; Jean Duchemin, Jean Colombel, Raoul Anguy, Aubert Morel, bachelors of canon law; Geoffroy du Crotay, Bureau de Cormeilles, Nicolas Maulin, licentiates in civil law, and Nicolas Loiseleur, canon of the cathedral of Rouen.
In their presence we required the said Jeanne to answer the simple and absolute truth to the questions asked of her: to
which she replied: "As I did formerly, I am ready to swear." And she swore thus, with her hands on the holy gospels.
Whereupon, because she had said that St. Michael had wings, and yet had said nothing of the body and members of St. Catherine and St. Margaret, she was asked what she wished to say in this connection. To which she replied: "I have told you what I know, and I will not answer you further." She said also that she had seen St. Michael and the saints so clearly that she knew they were saints of paradise.
Asked if she saw anything of them besides the face, she answered: "I have told you all that I know about that: and I would rather have you cut my throat than tell you all I know." She said that she would willingly tell everything she knew concerning the trial.
Asked if she believed that St. Michael and St. Gabriel have natural heads, she answered: I saw them with my two eyes, and I believe it was they I saw as firmly as I believe in the existence of God."
Asked if she believed that God created them in the form and fashion that she saw, she answered: "Yes."
Asked if she believed that God from the beginning created them in that form and fashion, she answered: "You will learn no more from me at present than I have told you."
Asked if she had known by revelation whether she would escape, she answered: "That is not in your case. Do you want me to speak against myself?"
Asked if the voices told her anything about it, she answered: "That is not in your case. I refer me to the case. And if everything concerned you, I would tell you everything."
She added that, by her faith, she does not know at what hour or day she will escape.
Asked if the voices had told her anything about it in a general way, she answered: "Yes, indeed, they told me that
shall be delivered, but I do not know the day or the hour, and that I must boldly show a cheerful countenance before you."
Asked whether when the first time she came before the king he asked her if it was by revelation that she had changed her dress, she answered: "I have answered this before: nevertheless I do not recall whether I was asked. It is written down at Poitiers."
Asked whether the clerks of her own party who examined her, some for the space of a month and others for three weeks, had not questioned her about the changing of her dress, she answered: "I do not recall. But they asked me where I took to a man's dress, and I told them it was at Vaucouleurs."
Asked if the aforesaid masters inquired whether it was through her voices that she had assumed this dress, she answered: "I do not recall."
Asked if the queen did not inquire, at her first visit, about her taking to a man's dress, she answered: "I do not remember."
Asked if her king or queen or other people of her party did not sometimes ask her to put off her man's dress, she answered: "That is not in your case."
Asked whether she was not asked to at the castle of Beaurevoir, she answered: "Yes, truly. And I answered I would not put it off without God's leave."
She said the Demoiselle of Luxembourg and the Lady of Beaurevoir offered her a woman's dress, or the cloth to make one, and told her to wear it; and she replied she had not God's permission, and it was not yet time.
Asked if Messire Jean de Pressy and others at Arras did not offer her a woman's dress, she answered that he and many others had often asked her to wear it.
Asked whether she believed she would have done wrong or committed a mortal sin by taking a woman's dress, she answered
answered she did better to obey and serve her sovereign Lord, namely God.
She said if she had had to do it she would rather have done so at the request of these two ladies than of any other ladies in France, save her queen.
Asked whether, when God revealed to her that she should change to a man's dress, it was by the voice of St. Michael, or by the voice of St. Catherine or St. Margaret, she answered: "You will learn no more for the present."
Asked whether, when the king first set her to work and she had her standard made, the men-at-arms and others had pennons made in the style of hers, she answered: "It is well to know that the Lords kept their own arms." She added: "Some of my companions in arms had them made at their pleasure; others did not."
Asked of what material they had them made, of linen or cloth, she answered: "It was of white satin, and on some there were fleurs-de-lys." She had only two or three lances in her company, but her companions-at-arms sometimes had pennons made like hers, and did so merely to distinguish their men from others. Asked if the pennons were often renewed, she answered: "I do not know. When the lances were broken, new ones were made."
Asked whether she had sometimes said that the pennons made like hers brought better fortune, she answered that she did sometimes say to her followers: "Go boldly among the English," and she herself would go.
Asked if she told them to bear the pennons boldly, and they would have good fortune, she answered she had indeed told them what had happened and what would happen again.
Asked whether she herself threw or had others throw holy water on the pennons when they were first taken, she answered
"I do not know anything about that. And if it was done, it was not at my instruction.
Asked if she ever saw holy water sprinkled on them, she answered: "That is not in your case; and if I had seen it done I am not now advised to answer you."
Asked if her companions-at-arms did not have written on their pennons the names Jhesus Maria, she answered: "By my faith, I do not know."
Asked if she herself had borne, or made others bear in procession about an altar or church, cloth which was to be made into pennons, she answered no, nor had she ever seen it done.
Asked what it was she wore at the back of her helmet when she was before the town of Jargeau; and if it was something round, she answered: "By my faith, there was nothing.
Asked if she ever knew brother Richard, she answered: "I had never seen him when I came before Troyes."
Asked what manner of greeting he gave her, she answered that the people of Troyes, she thought, sent him to her, saying that they were afraid she was not a thing sent from God; and when he drew near her, he made the sign of the Cross and sprinkled holy water, and she said to him: "Come boldly, I shall not fly away."
Asked if she had seen or had made any images or pictures of herself or in her likeness, she answered that at Arras she saw a painting in the hands of a Scot; and she was shown in full armor, presenting letters to her king, with one knee on the ground. She said she had never seen or had made any other image or picture in her likeness.
Asked whether at her host's in Orleans there was a painting of three women, with these words Justice, Peace, Union, she answered that she knew nothing of that.
Asked whether she knew that certain of her party had service, Mass and prayers offered in her honor, she answered
that she knew nothing of it; and if any service was held, it was not at her instruction; but if they prayed for her, she felt they had not done ill.
Asked whether her own party firmly believed her to be sent from God, she answered: "I do not know whether they do, and I refer you to their own opinion; but if they do not, nevertheless I am sent from God." Asked whether she believed that by deeming her to be sent from God they believed rightly, she answered: "If they believe I am sent from God they are not deceived."
Asked if she did not know the feeling of members of her party when they kissed her feet and her hands and her garments, she answered that many came to see her gladly, but they kissed her hands as little as she could help; but the poor folk gladly came to her, for she did them no unkindness, but helped them as much as she could.
Asked what honor the people of Troyes did her when she entered the town, she answered they did her none. She added that she thought brother Richard entered Troyes with her, but she does not remember seeing him enter.
Asked if he preached a sermon when she arrived, she replied that she. scarcely stopped there, and did not sleep at all; and as for the sermon, she knew nothing of it.
Asked whether she spent many days at Reims, she answered: "I think we were there four or five days."
Asked whether she acted as godmother to a child there, she answered that at Troyes she did, to one child; but at Reims she does not recall so doing, nor at Château-Thierry; and at Saint-Denis she was twice godmother. And she gladly gave to the boys the name of Charles, in honor of her king, and to the girls Jeanne; at times she named them as the parents wished.
Asked whether the good wives of the town did not touch
her ring with their own, she answered that "many women touched my hands and my rings; but I do not know with what thought or intention."
Asked who it was of her company who caught butterflies in her standard before Château-Thierry, she answered that her party had never done that; but the other side invented it.
Asked what she did at Reims with the gloves with which her king was consecrated, she answered that a present of gloves was made to the knights and nobles present; and there was one who lost his gloves; but she did not say she would find them. She added that her standard was in the church at Reims; and she thought that it was fairly near the altar, during the consecration of her king, and she herself bore it for a short time. She does not know whether brother Richard bore it.
Asked whether, when she was going through the country, she often received the sacraments of the Eucharist and of Confession when she was in the good towns, she answered yes, from time to time. Asked whether she received the said sacraments in man's dress, she answered yes, but she does not remember receiving them when she was in armor.
Asked why she took the Bishop of Senlis's hackney, she answered that it was bought for two hundred saluts. Whether he received them or not, she does not know; but there was an arrangement and he was paid. She also wrote to him that he could have the horse back if he wished, she herself did not want it, for it was no good for carrying a load.
Asked how old the child was whom she restored to life at Lagny, she replied that it was three days old, and was brought to Lagny before the image of Our Lady; she was informed that the maidens of the town were also before the image, and she might wish to pray God and the Blessed Virgin to give life to the babe. And then she went and prayed
with the other maidens, and at last life appeared in the child, which yawned thrice, and was afterwards baptized: and immediately it died and was buried in consecrated ground. Three days had passed, they said, with no sign of life in the child, which was as black as her coat. But when it yawned, the color began to return. And Jeanne was with the maidens, praying on bended knees, before Our Lady.
Asked whether it was said in the town that she had brought about the resuscitation, and that it was due to her prayers, she answered that she did not inquire about it.
Asked whether she knew or had seen Catherine de La Rochelle, she answered yes, at Jargeau and Montfaucon in Berry.
Asked whether Catherine showed her a woman robed in white who she said appeared to her, she answered no.
Asked what Catherine said to her, she answered that Catherine told her that a certain white lady came to her, arrayed in cloth of gold, telling her to go through the good towns with heralds and trumpets which the king would give her, to proclaim that whosoever possessed gold, silver, or hidden treasure should immediately bring it forth; and that she would immediately know those who having any hidden did not bring it forth, and would be easily able to find it; and it should go to the paying of Jeanne's men-at-arms. At which Jeanne replied to Catherine that she should go back to her husband, and look after her household (in French "son mesnage") and care for her children. And to be certain about Catherine, Jeanne spoke of her to St. Catherine or St. Margaret, who said it was mere folly and amounted to nothing. She wrote telling her king what he should do, and when she came to him she said that this question of Catherine was folly and nothing more. Nevertheless brother Richard wanted to set her to work,
so both brother Richard and Catherine were ill-pleased with Jeanne.
Asked if she spoke to Catherine of going to La Charité-sur-Loire, she answered that the said Catherine did not advise her to go, and it was too cold, and she would not go. She told Catherine, who wished to go to the Duke of Burgundy and make peace, that it seemed to her that peace would not be found, except at the lance's point. She added that she asked this Catherine if the white lady came to her every night, saying she would, to see her, sleep in the same bed with Catherine. And she slept with her, and watched till midnight, saw nothing, and went to sleep. And when the morning came and she asked Catherine whether the white lady had come to her, she replied that she had, whilst Jeanne was sleeping, but Catherine had not been able to awaken her. Then Jeanne asked if the lady would come the following night, and Catherine answered yes; so Jeanne slept by day, so that she might stay awake the whole of the succeeding night. And that night she went to bed with Catherine, and watched all night; but saw nothing, although she often asked Catherine whether the lady would come, and Catherine answered: "Yes, presently."
Then Jeanne was asked what she did in the trenches of La Charité, and she answered that she had an assault made, but she neither threw nor sprinkled holy water.
Asked why she did not enter the aforesaid town of La Charité since she had been commanded so by God, she answered: "Who told you I was commanded to enter?"
Asked if she had not counsel of her voice, she answered that she wanted to come to France. but the soldiers told her it was better to go first before La Charité
Asked if she was long in the tower of Beaurevoir, she answered that she was there about four months. She said that when she learned the English were to come and take her. she
was very angry; and though her voices forbade her to jump from the tower, at last, from fear of the English, she leaped and commended herself to God and Our Lady, and in leaping was wounded. And when she had made this leap the voice of St. Catherine told her to be of good cheer [that she would recover] and the people at Compiègne would have aid. She said she always prayed with her counsel for them of Compiègne.
Asked what she said when she had leaped, she answered that some said she was dead; and as soon as the Burgundians saw she was alive, they told her she had tried to escape.
Asked whether she said she would rather die than fall into the hands of the English, she answered she would rather surrender her soul to God than fall into their hands.
Asked whether she was then much vexed, and whether she did not blaspheme the name of God, she answered that she never blasphemed the saints, and it was not her custom to swear.
Asked about Soissons, and the captain who had surrendered the town, and whether she denied God (and said) that she would have the captain drawn and quartered if she got him, she answered that she never denied the saints, and those who said or reported that she had, were mistaken.
When all these things were done, Jeanne was taken back to the place which had been assigned as her prison. Then we, the said Bishop, declared that, continuing the trial without interruption whatever, we should call certain doctors and men learned in canon and civil law who would gather from the confessions of the said Jeanne whatever might be gathered, since her answers have been set down in writing; and after having seen them and gathered, if there remained any points upon which it appeared that the said Jeanne should be examined at greater length, she should be interrogated by deputies
appointed by us, without disturbing the whole number of the assessors; and everything should be set down in writing so that wherever fitting the said doctors and authorities might deliberate and furnish their opinion and advice. We then instructed them to study and inspect, in their homes, the trial and that part of the proceedings they had already heard, to discover what should in their opinion follow, and to submit either to us or to our deputies or to reserve their conclusions, in order to present them after more ample and mature deliberations at a fitting time and place. We finally forbade each and every assessor to leave the city of Rouen without our permission before the termination of the trial.
End of the First Part of the Public Sessions. Sunday, March 4th (-9th)
The Sunday next following, the fourth day of the month of March, and the immediate succeeding days, Monday, Tuesday, Wednesday, Thursday and Friday, We, the said Bishop, assembled in our dwelling at Rouen many venerable doctors and masters versed in divine and canon law, and we collected all that had been confessed and answered by Jeanne in the inquiries, and also an extract of the points whereon she had insufficiently answered, and whereon it appeared she should be further examined. From the points so diligently collected and extracted, at the advice and deliberation of these learned men, we concluded that we-must proceed to a further examination of the said Jeanne. But since owing to our numerous occupations we cannot always attend in person the necessary examinations, we appointed the venerable and discreet person, Jean de La Fontaine, master of arts and licentiate in canon law, before mentioned, to pursue the legal inquiries in our stead; and we charged him to do this on
Friday, March 9th in the presence of the doctors and masters Jean Beaupère, Jacques de Touraine, Nicolas Midi, Pierre Maurice, Thomas de Courcelles, Nicolas Loiseleur, Guillaume Manchon above mentioned.
Saturday, March 10th First session in prison
The following Saturday, the tenth day of March, we repaired to the chamber in the castle of Rouen which had been assigned as the prison of Jeanne, and there, with the said master Jean de La Fontaine, our Commissary and Deputy, and the venerable doctors of sacred theology, masters Nicolas Midi and Gérard Feuillet; in the presence of the witnesses, Jean Secard, advocate, and of master Jean Massieu, priest, we summoned Jeanne to swear and take oath to answer the truth to what was asked of her. She replied, saying: "I promise to answer you truthfully that which touches your case; and the more you constrain me to swear, the longer I shall take to tell you."
Whereupon master Jean de La Fontaine, specially charged and deputed by us to this end, interrogated the said Jeanne. And he asked her, by the oath she had taken, whence she had come when she last went to Compiègne. She answered that she had come from the town of Crespy-en-Valois.
Asked whether she spent several days at Compiègne. before she made any sally or attack therefrom, she answered that she came there secretly in the morning; and entered the town unknown, she thought, to the enemy; and the same day, towards evening, she made the sally (in French "la saillie") in which she was taken.
Asked whether, when she attacked, the bells were rung, she replied that if they were, it was not at her order or with her knowledge; she did not think so, or remember saying they were rung. Asked whether she made the sally at the instruction of her voice, she answered that in Easter week last, when she was in the trenches at Melun, she was told by her voices, namely by St. Catherine and St. Margaret, that she would be captured before St. John's Day; it had to be so; and she should not be distressed, but take it in good part, and God would aid her. Asked if since Melun she had been told by her voices that she would be taken, she answered yes, several times, nearly every day. And she asked of her voices, that when she was taken, she might die quickly without long suffering in prisons; and the voices told her to be resigned to everything, that it must so happen; but they did not tell her when. If she had known the hour, she would not have gone. She had often asked them at what hour she would be taken, but they did not tell her.
Asked whether, if her voices had ordered her to make this attack from Compiègne, and had signified that she would be captured, she would have gone, she answered that if she had known when she was to be taken she would not have willingly gone; nevertheless she would have done their bidding in the end, whatever it cost her.
Asked whether, when she made this attack from Compiègne, she had any voice or revelation to go forth and make it, she answered that that day she did not know she was to be captured, and she had no other order to go forth: but she had always been told that she must be taken prisoner. Asked whether when she made the sortie, she crossed over the bridge of Compiègne, she answered that she went over the bridge and through the boulevard (in French 'boulovart') and
with those of her company she attacked the followers of lord Jean de Luxembourg, and twice drove them as far as the camp of the Burgundians, and the third time to the middle of the highway. Then the English who were there cut off the road from her and her company; and she, retreating to the fields on the Picardy side near the boulevard, was taken; and between the place where she was captured and Compiègne there was nothing but the river and the boulevard with its ditch. Asked whether the world was painted on the banner she carried, with two angels, etc., she answered yes, she had but one. Asked what this signified, to paint God holding the world, and two angels, she answered that St. Catherine and St. Margaret told her to take the banner, and bear it boldly, and to have painted thereon the King of Heaven. She told her king this, much against her will, and she knew no more than that of what it signified.
Asked whether she had a shield and arms, she answered that she never did; but her king granted arms to her brothers, namely a shield azure, two fleurs-de-lys, and a sword between; and in that town she described these arms to a painter because he asked what arms she bore. She said the king gave them to her brothers (to please them) without her request and without revelation.
Asked whether she had a horse when she was taken, either a charger or a hackney, she answered that she was riding a horse then, a demi-charger (in French "ung demi coursier").
Asked who had given her this horse, she answered her king, or his people from the king's money, gave it to her; she had five chargers from the king's money, not counting her hacks, which were more than seven.
Asked whether she had any other riches from her king,
besides these horses, she answered she asked nothing of her king except good arms, good horses, and money to pay the people of her household.
Asked whether she had no treasure, she answered that the ten or twelve thousand worth she had was not much to carry on a war with, very little indeed; and that, she thought, her brothers have. She says that what she has is her king's own money.
Asked what sign she gave the king when she went to him, she replied it was fair and honorable, and most credible, and good, and the richest in the world.
Asked why she would not tell and show the sign, since she herself wanted to have the sign of Catherine de La Rochelle, she answered that she would not have asked to know the sign of the said Catherine, if it had been as well shown before notable ecclesiastics, and others, archbishops and bishops, as her sign was, namely before the archbishop of Reims, and others whose names she knew not; there were Charles de Bourbon, the Sire de la Trémouille, the Duke d'Alençon, and many other knights who saw and heard it as distinctly as she saw those speaking and standing before her there. Moreover she already knew through St. Catherine and St. Margaret that the affairs of this Catherine were nothing.
Asked whether the sign still exists, she replied yes certainly, and it will last for a thousand years and more. She said the sign is with the king's treasure.
Asked whether it was gold, silver, or precious stone, or a crown, she answered: "I will not tell you, no man could describe a thing so rich as this sign; but the sign you need is for God to deliver me out of your hands, the most certain sign He could show you." Then she said that when she had to leave to see her king she was told by her voices: "Go boldly:
when thou art before the king he shall have a good sign to receive and believe in thee."
Asked what reverence she showed the sign when it came to her king, and whether it came from God, she answered that she thanked Our Lord for her deliverance from the trouble arising from the opposition of the clergy of her party; and she knelt down many times. She said that an angel from God, and from none other but Him, bore the sign to her king, and she thanked God many times for this. She said the clergy ceased opposing her when they had recognized the sign.
Asked whether the clergy of her party saw the sign, she answered that when her king and those of his company had seen it and also the angel that bore it, she asked her king if he were content, and he replied yes. And then she left, and went to a little chapel hard by, and heard that after her departure more than three hundred people saw the sign. She added that for her sake and to stop men from catechizing her, God willed that those of her party who were there should see the sign.
Asked whether her king and she did reverence to the angel when he brought the sign, she answered that she did, she knelt down and uncovered her head.
Monday, March 12th. The Vicar of the Lord Inquisitor is summoned according to the tenor of his new commission
On the following Monday, March 12th, there appeared in our dwelling at Rouen the religious and discreet brother Jean Le Maistre, of the order of Preaching brothers, vicar of the lord Inquisitor of Heretical Error in the kingdom of France: there were present also the venerable and discreet lords and masters Thomas Fiesvet, Pasquier de Vaulx, doctors of decrees, Nicolas de Hubent, apostolic secretary, and brother Ysambard de La Pierre, of the order of Preaching brothers.
We the said bishop reminded the said vicar that at the beginning of the proceedings we had instituted in matters of faith against this woman commonly called The Maid, we had required and summoned him to collaborate with us, and offered to communicate to him all the instruments, testimonies and other things pertaining to the matter and trial: but that he had raised certain difficulties which prevented his collaboration in the trial, since he was appointed for the city and diocese of Rouen alone, whereas the trial was being held before us, by reason of our jurisdiction of Beauvais, in ceded territory. Therefore for the greater certainty of the undertaking and with extreme precaution we, on the advice of learned men, had resolved to write to the lord Inquisitor himself, urging
him to return to his city of Rouen or at least to appoint his deputy expressly to this task, and entrust him with complete authority from the lord Inquisitor to undertake and conclude the trial, as is set forth at greater length in the letters above. Now the said lord Inquisitor, upon the receipt of our letters, in benign compliance with our demand and for the honor and exaltation of the orthodox faith, especially appointed and deputed the said brother Jean Le Maistre to conduct and conclude the trial in his letters patent secured and confirmed by his seal, of which the tenor follows. Therefore we summon and require the said brother Jean Le Maistre, in accordance with the tenor of his commission, to join with us in this trial. Whereupon the said brother answered that he would gladly peruse the commission addressed to him, with the documents of the trial signed by the notaries, and the other things we desired to communicate to him, and would give us, when he had seen and considered them, a reply conforming to his duty on behalf of the holy inquisition. But we told him that he had already been present during a great part of the proceedings, and had heard most of the answers of the said Jeanne, that however we were content and well pleased to communicate to him the process and all that had occurred in the matter, for his perusal and examination.
Follows the tenor of the letters of appointment addressed by the Lord Inquisitor and mentioned above
"To his dear son in Christ brother Jean Le Maistre of the order of Preaching brothers, Jean Graverent of the same order, humble professor of sacred theology and Inquisitor of Heretical Error by apostolic authority in the kingdom of France, greeting in the author and consummator of our faith, Our Lord Jesus Christ. Since the reverend father in Christ the lord bishop of Beauvais has written to us in connection with
a certain woman of the name of Jeanne, commonly called 'The Maid, in his letters patent beginning 'Pierre by divine mercy bishop of Beauvais to the venerable father master Jean Graverent'; and since from lawful impediment we cannot now conveniently journey to Rouen, we, being confident in your zeal and discretion in all that concerns our office and the affairs of this woman up to and including the final sentence, have especially appointed you and by the tenor of these present letters do appoint you our vicar, hoping that to the praise of God and the exaltation of the faith and the edification of the people, you will proceed therein with justice and holiness. In witness whereof the seal of our office is affixed to these present letters. Given at Coutances, March 4th in the year of our Lord 1431."
Signed: N. Ogier.
The same Monday, March 12th, in prison
This same Monday morning, we the aforesaid bishop repaired to the chamber assigned as jail for the said Jeanne, where similarly were assembled at the same time the venerable and discreet lords and masters Jean de La Fontaine, our appointed commissary, Nicolas Midi and Gerard Feuillet, doctors of sacred theology, and witnesses Thomas Fiesvet and Pasquier de Vaulx doctors of canon law, and Nicolas de Hubent, apostolic secretary, aforementioned.
In their presence we required the said Jeanne to swear to answer truthfully what should be asked her. She replied that "on what touches your case," as she had formerly said, she would willingly speak the truth. And in this manner she took the oath.
Then she was examined at our command by the said master Jean de La Fontaine: and first whether the angel that brought
the sign to her king, as beforesaid, did not speak, she answered: "Yes, he told the king to set me to work so that the country might be forthwith relieved."
Asked whether the angel that brought the sign to the king was the same that first appeared to her, or whether it was another, she answered: "It is always the same one, and he never fails me."
Asked whether the angel did not fail her in respect of the good things of fortune, when she was taken, she answered that she thought that since it pleased God, it was better for her to be taken prisoner.
Asked whether the angel did not fail her in respect of the good things of grace, she answered: "How should he fail me, when he comforts me every day?" And she believes, as she says, that this comfort is from St. Catherine and St. Margaret.
Asked whether she calls St. Catherine or St. Margaret or whether they come without being called, she answered: "They often come without my calling," and sometimes if they did not come, she would pray God to send them.
Asked whether she sometimes called them without their coming, she answered that she had never needed them without having them.
Asked whether St. Denis sometimes appeared to her, she answered no, as far as she knew.
Asked whether she spoke to, Our Lord when she promised Him to keep her virginity, she answered that it ought to be quite enough to promise it to those who were sent from Him, namely St. Catherine and St. Margaret.
Asked what persuaded her to summon a man from the town of Toul for breach of promise, she answered: "I did not have him summoned; it was he who summoned me; and I swore before the judge to tell the truth." And moreover, she said, she had made no promise to this man. She added that
the first time she heard her voice she vowed to keep her virginity as long as it should please God; and she was then thirteen years old, or thereabouts. She said her voices assured her that she would win her case at Toul.
Asked if she had not spoken to her priest or any other churchman of the visions which she claimed to have she answered no, save to Robert de Baudricourt and to her king. She added that her voices did not compel her to conceal them, but she was afraid of revealing them, afraid that the Burgundians might hinder her journey; and in particular she feared that her father would stop it.
Asked if she believed it was right to leave her father and mother without permission, when she should honor her father and mother, she answered that in all other things she was obedient to them, except in this journey; but afterwards she wrote to them, and they forgave her.
Asked whether she thought she had committed a sin when she left her father and mother, she answered that since God commanded, it was right to do so. She added that since God commanded, if she had had a hundred parents, or had been the king's daughter, she would have gone nevertheless.
Asked whether she asked her voices if she should tell her father and mother of her going, she answered that as for her father and mother, the voices were well pleased that she should tell them, but for the difficulty they would have raised if she had done so; and as for herself, she would not have told them for anything. She said the voices left it to her to tell her father and mother, or be silent.
Asked whether she did reverence to St. Michael and the angels, when she saw them, she answered that she did, and kissed the ground where they had stood after they had gone.
Asked whether the said angels were long with her, she answered that they often came among the Christian folk and
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were not seen, and she often saw them amongst the Christian folk.
Asked whether she had had letters from St. Michael or from her voices, she answered: "I have not leave to tell you: within a week from now I will gladly tell you what I know."
Asked if her voices did not call her daughter of God, daughter of the Church, daughter great-hearted, she answered that before the raising of the siege of Orleans, and every day since, when they have spoken to her they have often called her Jeanne the Maid, daughter of God.
Asked why, since she calls herself, daughter of God, she will not willingly say the Paternoster, she answered that she would willingly do so, and that on other occasions when she refused, it was with the intention that we the aforesaid bishop should hear her in confession.
The afternoon of the same Monday, in prison
This same day, Monday, in the afternoon, there were present in the place of the prison of Jeanne the aforementioned lords and masters, Jean de La Fontaine, our commissary, Nicolas Midi and Gerard Feuillet, doctors of sacred theology; Thomas Fiesvet and Pasquier de Vaulx, doctors of canon law, and Nicolas de Hubent, apostolic notary.
The said Jeanne was examined at our order by the said de La Fontaine, and firstly concerning the dreams she declared her father had had before she left his house. To which she replied that whilst she was still with her father and mother she was often told by her mother that her father spoke of having dreamed that Jeanne his daughter would go off with men-at-arms; and her father and mother took great care to keep her safely, and held her in great subjection: and she was obedient to them in all things except in the incident at Toul,
the action for marriage. She said she had heard her mother tell how her father said to her brothers: "In truth, if I thought this thing would happen which I have dreamed about my daughter, I should want you to drown her; and if you would not, I would drown her myself." And her father and mother almost lost their senses when she left to go to Vaucouleurs.
Asked whether these thoughts and dreams came to her father after she had her visions, she answered yes, more than two years after she first heard the voices.
Asked whether it was at the request of Robert de Baudricourt that she first took to a man's dress, she answered that it was of her own accord, and not at the request of any man alive.
Asked whether the voice ordered her to wear a man's costume, she answered: "Everything I have done I have done at the instruction of my voices; and as to the dress, I will answer that another time; at present I am not advised, but to-morrow I will answer."
Asked whether she thought she was doing wrong in taking to male attire, she answered no; and even at this moment, if she were back with her own party it seems to her that it would be to the great good of France for her to do as she did before her capture.'
Asked how she would have delivered the Duke of Orleans, she answered that she would have taken enough English prisoners to ransom him; and if she had not taken enough on this side, she would have crossed the sea and fetched him from England, by force.
Asked whether St. Margaret and St. Catherine had told her absolutely and unconditionally that she would take enough prisoners to ransom the Duke of Orleans, who was in England, or that she should cross the sea to fetch him [and within three years bring him back], she answered yes: and she told the king to let her have her way with the English lords who
were their prisoners. She adds that if she had gone on without hindrance for three years she would have delivered the Duke. She says that to do this three years were more than were necessary, and one was too little; but she does not remember it now.
Asked what the sign was which she gave her king, she answered she would take counsel from St. Catherine concerning it.
Tuesday, March 13th
The following Tuesday, the thirteenth day of March, we assembled at the same hour in the prison with the venerable and discreet brother Jean Le Maistre, and other venerable and discreet lords and masters above named: Jean de La Fontaine, Nicolas Midi, and Gerard Feuillet, and in the presence of Nicolas de Hubent and of Ysambard de La Pierre, of the order of Preaching brothers. The said brother Jean Le Maistre, seeing the letters addressed to him by the lord Inquisitor, together with the other circumstances of the matter needing consideration, joined himself with the trial, ready to proceed with us according to law and reason to a further decision of the case. Of this we charitably informed Jeanne, exhorting her and warning her for the salvation of her soul to speak the truth in the trial on everything she was asked. And then the said deputy of the lord Inquisitor, wishing to proceed further in the case, as Promoter of the Holy Inquisition, appointed master Jean d'Estivet, canon of the churches of Bayeux and Beauvais; as keepers of the prison the noble John Grey, Squire of the Body Guard of our lord the king, and John Berwoit; as executor of his citations and convocations, master Jean Massieu, priest; the aforementioned we earlier deputed and charged to their several offices, as is shown more fully in the letters confirmed with our seals of which the tenor is given above, and in the
letters of the said vicar which are described below. And the said officers took oath before the said vicar to fill their offices faithfully.
Follows the tenor of the letters from the Lord Vicar appointing the Promoter
"To all those who shall see these present letters, brother Jean Le Maistre, of the order of Preaching brothers, vicar general of the reverend father, lord and master Jean Graverent of the same order, distinguished professor of sacred theology and Inquisitor of Heretical Error in the kingdom of France, and especially delegated by apostolic authority, greeting in the author and consummator of our faith, Our Lord Jesus Christ. Whereas the reverend father in Christ Pierre, by divine mercy lord bishop of Beauvais, ordinary judge in this matter and possessor of territory in this town and in the diocese of Rouen, had by his letters patent invited the said reverend father and lord Inquisitor and had summoned and required him in the name of the faith to appear in this city of Rouen if conveniently he could or to please to appoint in his stead us or another suitable person, to conduct, with the reverend father my lord bishop of Beauvais, the trial in matters of faith of this woman commonly known as The Maid, called by the said bishop and in his hands. And the said reverend father and lord Inquisitor, unable by any means to appear in the town of Rouen, by letters confided to us his powers in this matter, as with other things is shown in his letters also containing the summons and requisition of the said lord bishop, and our commission; and these letters of commission dated the 14th day of March in the year 1430, are signed with the seal of the lord Inquisitor and the sign manual of the venerable master Nicolas Ogier, priest and notary public. Therefore we, seeking
and desiring humbly to fulfill with all our strength the commission of the said Inquisitor to the glory of God and the exaltation of the orthodox faith, as we are beholden to do, with all our power, having taken the counsel and advice of the lord bishop and of many other learned men, versed in sacred theology and canon and civil law, we declare that for the accomplishment of this matter it is needful to constitute and appoint on behalf of the Holy Inquisition a promoter, notaries, and an executor of our ordinances, men both kind and eminent. Therefore according to the authority we enjoy in this matter both apostolic and that issuing from the said reverend father the lord Inquisitor, having full confidence in Our Lord and being duly informed of the integrity, zeal, adequacy and capacity of the venerable and discreet person master Jean d'Estivet, priest, canon of the churches of Bayeux and Beauvais, we have made, constituted, named, ordained and charged and we do make, constitute, name, ordain and charge the said master Jean our Promoter or Procurator general, to conduct this case and matter generally and particularly; and we convey to the said Promoter and our Procurator general, by the tenor of these present, license, faculty, and authority to sit and to appear in court and extrajudicially against the said Jeanne; to give, send, administer, produce and exhibit articles, examinations, testimonies, letters, instruments, and all other forms of proof, to accuse and denounce this Jeanne, to cause and require her to be examined and interrogated, to bring the case to an end, and to promote, procure, conduct, and exercise, all and every act known to be proper to the office of Promoter or Procurator, according to law and custom. Therefore, to whom it may concern, we require obedience, submission, goodwill, towards the said Jean in the exercise of his office, and counsel, help, and aid. In witness of which we have ordered our seal to
be affixed to these present letters. Given and signed at Rouen in the year of Our Lord 1431, Tuesday, March 13th."
Signed: Boisguillaume. Manchon.
Here follows the tenor of the letter by which the said Vicar of the Inquisitor constituted Jean Massieu, priest, executor of the convocations and summons necessary in this case
"To all those who shall see these present letters, brother Jean Le Maistre, of the order of Preaching brothers, etc., we, having full confidence in Our Lord and being duly informed of the integrity, zeal, competence, and capacity of master Jean Massieu, priest, dean of the Christendom of Rouen, appointed and constituted in this trial executor of the commands and convocations of the said lord bishop, we have appointed, retained and ordained him executor of the commands and convocations emanating from us herein; and we bestow and have bestowed on him by these present letters all authority thereto. In testimony of which we have had our seal affixed to these present letters. Given and signed at Rouen in the year of Our Lord 1431, Tuesday the 13th day of March."
So signed: Boisguillaume. Manchon.
And when this was done as is indicated above, we the said bishop and brother Jean Le Maistre, vicar of the Inquisitor, thereupon proceeded together to examine and have examined the said Jeanne, in the manner earlier begun.
And first at our command Jeanne was examined upon the sign she gave her king, to which she replied: "Would you be content if I perjured myself ?"
Asked whether she had sworn and promised St. Catherine not to tell this sign, she answered: "I have sworn and promised not to tell this sign, of my own accord, because I was too much pressed to tell it " And then she promised to herself not
to speak of it further to any man. She says that the sign was that an angel assured her king by bringing him the crown and saying he should possess the whole and entire kingdom of France, by the help of god and the labors of the said Jeanne; and he was to put Jeanne to work, that is to say, to give her men-at-arms, else he would not be so soon crowned and consecrated.
Asked whether she had since yesterday spoken with St. Catherine, she answered she had heard her since then, and notwithstanding was told many times to answer the Judges boldly what they should ask her touching the case.
Asked how the angel brought the crown, and whether he placed it on the king's head, she answered that it was given to an archbishop, namely the archbishop of Reims, so it seemed to her, in the presence of her king: and the said archbishop received it and gave it to her king; and Jeanne herself was present. And the said crown was put in the king's treasure.
Asked about the place where the crown was brought, she answered that it was in the king's chamber in the castle of Chinon. Asked on what day and at what hour, she answered that of the day she knew nothing, and of the hour, it was late; beyond that she could not recall the hour. And it was in the month of April or March, she thought. She said that in the present month of March or next April it will be two years ago, and it was after Easter.
Asked whether the first day she saw the sign her king also saw it, she answered yes, and he himself received it.
Asked what the crown was made of, she answered it was good to know it was of pure gold; and the crown was so rich and precious that she did not know how to count or appreciate
its riches; and it signified that her king would gain the kingdom of France.
Asked whether there were precious stones in it, she answered: "I have told you what I know of it."
Asked whether she had held or kissed the crown, she answered no.
Asked whether the angel who had brought this crown had come from on high, or from the earth, she answered: "He came from on high," and she understood that he came by Our Lord's command: and he entered the room by the door.
Asked whether the angel who brought the crown came from earth, she answered that when the angel came before the king, he did the king reverence by bowing before him and pronouncing the words of the sign that Jeanne said above. And with this the angel recalled to the king the sweet patience he had shown in the many great tribulations which had befallen him. And from the door the angel stepped and walked upon the ground and moved towards her king.
Asked what space there was between the door and the place where her king then was, she answered that as far as she knew, there was the space of a good lance-length; and the said angel went out by the way he had come. She said that when the angel came she accompanied him and went with him by the stairs to the king's chamber; and the angel went in first, and then she herself; and Jeanne said to her king: "Sire, here is your sign; take it."
Asked in what place the angel appeared to her, she answered: "I was nearly always praying 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 we went together to the king; and the angel was well accompanied by other angels whom no one saw." And she added that had it not been for love of her and to release her
from the distress of them that opposed her, she thought that many who saw the angel would not have seen him.
Asked whether all who were there with the king, saw the angel, she answered that she thought the archbishop of Reims, the Lords d'Alençon, de la Trémouille, and Charles de Bourbon saw him, and many churchmen and others saw the crown who did not see the angel.
Asked of what appearance and size the said angel was, she answered she had not leave to tell that, and she would answer on the morrow.
Asked if all the angels who were in the company of the angel were of the same appearance, she answered that some of them were fairly like one another, and some were not, as far as she could see; some had wings or were crowned, others were not; and in their company were St. Catherine and St. Margaret who were with the said angel and the other angels up to the very chamber of the king.
Asked how the angel left her, she answered that he left her in a little chapel; and she was much vexed at his leaving; she wept and would gladly have gone with him, that is, her soul would have gone.
Asked whether at the angel's departure she remained happy [afraid or in great terror], she answered that he did not leave her in fear, or trembling; but she was vexed at his leaving.
Asked whether it was for any merit of hers that God sent her His angel, she answered that he came for a great purpose, in hope that the king would believe the sign, and men would cease opposing her, and to help the good people of Orleans; and he came also for the merits of her king and the good Duke of Orleans. Asked why he had come to her rather than to another, she answered that it pleased God so to do by a simple maid, to drive back the king's enemies.
Asked whether she had been told whence the angel had taken the crown, she answered that it was brought from God and no goldsmith on earth could have made one so rich and fair; but as for where the angel had taken it from, she referred herself to God, and knew nothing concerning it beyond that
Asked if the crown had a good odor, and whether it glittered, she answered that she did not remember, and would think it over. Afterwards she said that it was of good odor and would always be so, as long as it was well and duly guarded and it was in the form of a crown.
Asked whether the angel had written her letters, she an answered no.
Asked what sign the king had, and the people who were with him and her, to persuade them it was an angel who brought the crown, she answered that the king believed it by the teaching of the clergy who were there, and by the sign of the crown.
Asked how the clergy knew that it was an angel, she answered that they knew it by their learning and because they were clerks.
Asked about a married priest and a lost cup which she was said to have pointed out, she answered that of all this she knew nought, nor had ever heard talk of it.
Asked whether when she went before Paris she had a revelation from her voices bidding her to go there, she answered no, but she went at the request of nobles who wanted to make an attack, in French "une escarmouche", or an assault-at-arms; and she intended to go beyond and cross the trenches of the town of Paris.
Asked whether she had any revelation concerning her going before the town of La Charité, she answered no, she went at the request of the soldiers, as she answered elsewhere.
Asked whether she had any revelation concerning her going
Pont l'Evêque, she answered that after it had been revealed her at the trenches of Melun that she would be captured, she usually deferred to the captains upon the questions of war; yet she did not tell them it had been revealed that she would be captured.
Asked whether it was right to attack the town of Paris on the day of the Festival of the Blessed Mary, she answered that was good to observe the Festival of the Blessed Mary; and it seemed to her in her conscience good to keep the Festival of Our Lady from beginning to end.
Asked whether she had not said before the town of Paris: 'Surrender this town, in Jesus' name!" she answered no, but she had said "Surrender it to the king of France".
Wednesday, March 14th. The Vicar of the Lord Inquisitor appoints a notary
The following Wednesday, the fourteenth day of the month of March, we, brother Jean Le Maistre above named, vicar of the lord Inquisitor, having confidence in the industry and integrity of the venerable and discreet person master Nicolas Taquel, priest of the diocese of Rouen, notary public by imperial authority, and sworn notary at the archiepiscopal court of Rouen, and having full confidence in Our Saviour, we retained, elected and ordained the said Nicolas notary and secretary in this trial, as is shown in more detail in our letters patent, sealed with our seal and bearing the sign manual of our notary public, of which the tenor is transcribed below. And the next day in the prison of the said Jeanne, where we had assembled and where we required him faithfully to exercise his office, the said master Nicolas took oath before us in the presence of master Jean de La Fontaine, of Nicolas Midi, of Gerard Feuillet, and of many others.
Follows the tenor of the letters appointing the said notary
"To all those who shall see these present letters, brother Jean Le Maistre of the order of Preaching brothers, having full confidence in God and the integrity, zeal, competence and aptitude of the discreet person master Nicolas Taquel, priest of the diocese of Rouen, we have retained, elected and ordained the said master Nicolas, sworn notary of ourselves and the lord Inquisitor, and by these present letters we retain, elect and ordain him our secretary and notary, giving him license, faculty and authority to visit the said Jeanne and all other places where she shall be, to question, or hear her questioned, to swear in any witness produced, to examine the confessions and statements of the said Jeanne and other witnesses, to set down in writing, for our benefit, the verbal opinions of the doctors and masters; to put in writing each and every one of the occurrences of the trial, and to draw up in due form the entire proceedings, performing everything pertaining to the office of notary, whenever and wherever possible. In witness whereof we have affixed our seal to these present letters. Given at Rouen March 14th in the year of Our Lord, 1431,"
Signed: Boisguillaume. G. Manchon.
The same day in the prison
The same day in the presence of master Jean de La Fontaine, commissary appointed by us the aforenamed bishop and by brother Jean Le Maistre aforesaid, in the prison of the said Jeanne in the castle of Rouen; and in the presence of the assessors, venerable and discreet lords and masters Nicolas Midi and Gérard Feuillet, doctors of theology; and also of Nicolas de Hubent, apostolic notary, and of brother Ysambard de La Pierre, witnesses, Jeanne was examined.
And first why she jumped from the tower at Beaurevoir.
She answered that she had heard that the people of Compiègne all of them to the age of seven years, were to be put to fire and to the sword, and she would rather die than live after such a destruction of good people. That was one reason why she jumped: the other was that she knew she had been sold to the English, and she would have died rather than fall into the hands of her enemies the English.
Asked whether the leap was made at the counsel of her voices, she answered that St. Catherine told her almost every day not to jump, and God would help her, and the people of Compiègne too. And Jeanne told St. Catherine that since God was going to help the people of Compiègne she wanted to be there. And St. Catherine said: "You must be resigned and not falter; you will not be delivered until you have seen the King of the English." Jeanne answered: "Truly I do not want to see him, and I would rather die than fall into the hands of the English."
Asked whether she said to St. Catherine and St. Margaret these words: "Will God let the good people of Compiègne die so wretchedly?" she answered that she did not say so wretchedly, but "How can God let these good people of Compiègne die who have been and are so faithful to their Lord?" She said that after falling from the tower, for two or three days she was without food, and so injured by the leap that she could not eat or drink; yet she was comforted by St. Catherine who told her to confess and ask God to forgive her for having jumped out, and the people of Compiègne would have succor before St. Martin's Day in winter without fail. Then she began to get well, and to eat, and soon afterwards recovered.
Asked whether when she leaped she expected to kill herself, she answered no, for as she leaped she commended herself to God. And she hoped that by the leap she would escape and not be delivered to the English.
Asked whether when she regained her speech she denied God and His Saints, since this is stated in the evidence, she answered that she did not remember that she had ever denied God and His saints, or blasphemed, there or elsewhere.
Asked whether she wished to abide by the evidence, she answered: "I leave it to God and none other, and a good confession."
Asked if her voices wanted delay in which to answer, she said that St. Catherine sometimes answered her but that she, Jeanne, failed to understand on account of the noise of the prison and the tumult made by her guards. And when she makes a request to St. Catherine, then she and St. Margaret take the request to God and then by God's order they give answer to Jeanne.
Asked whether when the saints come to her there comes a light with them, and whether she did not see the light when she heard the voice in the castle, and did not know whether it was in her room: she answered that there is not a day when they do not come to the castle, nor do they come without a light. And as to the voice in question she does not remember whether she saw a light, or St. Catherine either. She says that she asked three things of her voices: one was her deliverance; the second was that God should aid the French and keep the towns which were under their control; and the third was the salvation of her soul. She asks that if she is taken to Paris she may have a copy of the questions and of her replies, so that she may give them to the people at Paris and say to them "Thus was I questioned at Rouen, and here are my replies," and may not be worried again over so many questions.
And then since she had said that we the aforenamed bishop were exposing ourselves to great peril, in French "en grant dangier", by bringing her to trial, she was asked what that meant, and to what peril or danger we exposed ourselves,
we and the others. She answered 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 not to judge me ill, because you would put yourself in great peril. And I warn you so that if God punish you for it I shall have done my duty in telling you."
Asked what that danger or peril was, she answered that St. Catherine told her she would have aid, and she does not know whether this will be her deliverance from prison, or if, whilst she is being tried, some tumult might come through which she can be delivered. And she thinks it will be one or the other. And beyond this the voices told her she will be delivered by a great victory; and then they said: "Take everything peacefully: have no care for thy martyrdom; in the end thou shalt come to the Kingdom of Paradise." And this her voices told her simply and absolutely, that is, without faltering. And her martyrdom she called the pain and adversity which she suffers in prison; and she knows not whether she shall yet suffer greater adversity, but therein she commits herself to God.
Asked whether, since her voices had told her that in the end she should go to Paradise, she has felt assured of her salvation, and of not being damned in hell, she answered that she firmly believed what the voices told her, namely that she will be saved, as firmly as if she were already there.
Asked whether after this revelation she believed that she could not commit mortal sin, she answered: "I do not know; but in everything I commit myself to God." And when she was told that this was an answer of great weight, she answered that she held it for a great treasure.
The same Wednesday afternoon in the prison
The same Wednesday, in the afternoon, there appeared in the said place the venerable and discreet persons the lords and
masters above named, Jean de La Fontaine, appointed by ourself and by Jean Le Maistre, vicar of the lord Inquisitor, the assessors Nicolas Midi and Gérard Feuillet, doctors in theology; and there were present also brother Ysambard de La Pierre and Jean Manchon.
And the said Jeanne first answered, concerning the immediately preceding article relative to the certainty she felt of her salvation, upon which she had been examined in the morning, that she intended the reply in this way: provided she kept her oath and promise to Our Lord, that is, to keep safe her virginity, of body and of soul.
Asked whether she need confess, since she believed by the revelation of her voices that she will be saved, she answers that she does not know of having committed mortal sin, but if she were in mortal sin, she thinks St. Catherine and St. Margaret would at once abandon her. And she believes, in answer to the preceding article, that one cannot cleanse one's conscience too much.
Asked whether since she has been in this prison she has not denied or blasphemed God, she answered no; but sometimes when she said in French, 'Bon gré Dieu or 'saint Jehan,' or 'Nostre Dame,' those who reported the words may have misunderstood.
Asked whether it was not mortal sin to take a man at ransom and to put him to death, a prisoner, she answered that she had not done that.
And since mention was made to her of a certain Franquet d'Arras, who was put to death at Lagny, she answered that she was consenting to his death if he had deserved it, since he had confessed himself a murderer, a thief, and a traitor. She said his trial lasted a fortnight; and he had for judges the Bailly de Senlis and a jury of the people of Lagny. And she said she had asked to have Franquet exchanged for a man from Paris, the
landlord of the Bear Inn; and when she heard of the death of the landlord and the Bailly had told her she would be doing great wrong to justice by delivering this Franquet, she said to the Bailly: "As the man I wanted is dead, do with this fellow as justice demands."
Asked if she sent money, or had money sent, to him who had taken the said Franquet, she answered that she is not Master of the Mint or Treasurer of France that she should pay out money.
And, when she was reminded that she had attacked Paris on a Feast Day; that she had had the horse of the lord Bishop of Senlis; that she had thrown herself from the tower at Beaurevoir; that she wore a man's dress; that she was consenting to the death of Franquet d'Arras; she was asked whether she did not believe she had committed mortal sin; she answered firstly, concerning the attack on Paris, "I do not think I am in mortal sin," and if she were, it is for God, and the priest in confession, to know it.
And secondly, concerning the horse, she answered that she firmly believes she did not therein commit mortal sin against God; for the horse was valued at 200 gold saluts, of which he received the assignment; nevertheless the horse was sent back to the Sire de la Trémouille to restore it to the Bishop of Senlis; nor was the said horse of any use to her for riding. Moreover it was not she who took it from the bishop. She added that for another thing she did not wish to keep it, since she heard that the bishop was displeased that his horse had been taken, and besides that, the horse was useless for men-at-arms. Finally and in conclusion Jeanne knew not whether the bishop was paid the assignation made to him, nor whether his horse was returned to him; she thought not.
And thirdly, concerning her fall from the tower at Beaurevoir, she answered: "I did it not out of despair, but in hope of
saving my body and of going to the aid of many good people in need." And after the leap she confessed herself and asked pardon of God. And this she received, and she believes it was not good, but rather wrong, to make that leap. She knew had been forgiven from a revelation of St. Catherine's at her confession, at whose advice she confessed herself.
Asked whether she received any great penance, she answered that a large part of her penance was the hurt she did herself in falling.
Asked whether she thought this wrong she did herself to mortal sin, she answered that she knows nothing about the and refers herself to God.
And fourthly, concerning' the man's dress she wears, she answered: "Since I do it by God's command and in His service I do not think I do wrong; and so soon as it shall please God to command I will put it off."
Thursday, March 15th in prison
The morning of the Thursday next following, the fifteenth day of March, in the prison of the said Jeanne, master Jean de La Fontaine, our appointed commissary, Ourself, and brother Jean Le Maistre, vicar of the Inquisitor, presiding; with the venerable Nicolas Midi and Gerard Feuillet, doctor of sacred theology, and in presence of Nicolas de Hubent, apostolic notary, and brother Ysambard de La Pierre.
The said Jeanne was charitably exhorted, admonished, and required to be willing to refer to the decision of Our Holy Mother the Church, as she ought, in the event of her having done anything contrary to our faith. She answered that her replies should be seen and examined by the clergy, and then she should be told if there were anything contrary to the Christian faith: she will be able to tell certainly what it is, and then she will tell what she learned from her counsel. Moreover if there were any evil against Christian faith advanced by Our Lord, she would not wish to sustain it, and would be grieved to be in opposition.
Then the distinction between the Church Triumphant and the Church Militant was declared to her, what the one was, and what the other, and she was required therefrom to submit to the decision of the Church whatever she had said or done whether good or evil. She replied: "I will not give you any further answer for the present."
Jeanne was required, upon the oath she had sworn, to tell how she expected to escape from the castle of Beaulieu between two pieces of wood: she answered she was never a prisoner in any place but she would gladly escape; and being in the castle she would have shut up her keepers in the tower, had not the porter seen and encountered her. She saw that it seemed that it did not please God to have her escape on that occasion, and she must see the English king, as her voices had told her, and as it is written above.
Asked if she had leave from God or from her voices to escape from prisons whenever it pleased her, she answered: "I have often asked for it, but so far I have not obtained it."
Asked whether she would go now, if she saw her opportunity, she answered that if she saw the door open she would go; and it would be God's permission. And she firmly believes that if she saw the door open, and her keepers and the other English unable to resist, she would take it as her permission, and that God had sent her aid; but without leave she would not go, unless she made a forcible attempt, in French "une enterprise," to discover whether God was pleased, giving as reason this proverb in the French tongue: "Aide toy, Dieu te aidera." And this she said so that if she escaped none could say she did so without leave.
Asked, since she had wished to hear Mass, whether it did not seem to her more fitting to be in female costume, and which she would prefer, to wear a woman's dress and be at the Mass, or to keep to a man's dress and not hear Mass, she answered: "Promise me that I may hear Mass if I wear a woman's dress, and I will answer you."
Then the examiner said to her: "I promise that you may hear Mass, if you are in a woman's dress." She answered: "And what do you answer, if I have sworn and promised to our king not to put off this dress? Yet I will tell you: have made
for me a long dress reaching down to the ground, without a train, and give it to me to go to Mass; and then, on my return, I will put on once again the dress I have." Asked once and for all, whether she would wear a woman's dress and go to hear Mass, she answered: "I will have counsel on it, and then I will answer you." Moreover, she urged us that for the honor of God and of Our Lady she be permitted to hear Mass in this good town.
Whereupon she was told by the examiner that she should take a woman's dress, simply and absolutely. She replied: "Give me a dress such as the daughters of your burgesses wear, a long houppelande [and also a woman's hood] and I will wear it to go and hear Mass." She added that as urgently as she could she besought us to permit her to hear Mass in the dress she wore, without any change.
Asked if, on that which she had said and done, she will submit and commit herself to the decision of the Church, she answered: "Everything I have said or done is in the hand of God, and I commit myself to Him. And I certify to you that I would do or say nothing against the Christian faith; and, if I had said or done anything, or if anything were found on me which the clergy should declare to be against the Christian faith established by Our Lord, I would not uphold it, but would cast it out."
Asked if she would submit herself therein to the ordinance of the Church, she answered: "I will not now answer you more; but on Saturday next send me the priest, if you do not wish to come, and I will answer him this with God's aid, and it shall be set down in writing."
Asked whether when her voices came to her she bowed down to them altogether, as to a saint, she answers yes; and if sometimes she had failed to do so, she had afterwards asked forgiveness. Nor could she do them the reverence proper to
them, for she firmly believes them to be St. Catherine and St. Margaret. And she said likewise concerning St. Michael.
Asked whether, since candles were commonly offered to the saints of Paradise, she has not burnt candles or other things, in church or elsewhere, or had Masses said, to the saints who visit her, she answered no, except at Mass, in the priest's hand, and in honor of St. Catherine. She believes it to be one of them who appear to her; nor has she lit as many candles to St. Catherine and St. Margaret as she gladly would, firmly believing it is they who come to her.
Asked whether when she puts the candles before the image of St. Catherine she does it in honor of her who appears to her, she answered: "I do it in honor of God, of Our Lady, of St. Catherine who is in heaven, and I make no difference between St. Catherine who is in heaven and her who appears to me."
Asked if she always did or accomplished what her voices bade her, she answered that with all her might she accomplished the behest which Our Lord spoke through her voices, as far as she could understand. And they bade her nothing without the good pleasure of Our Lord.
Asked if in battle she had done anything without the permission of her voices, she answered: "You have my answer to this. Read your book carefully, and you will find it." Yet she said that at the request of men-at-arms she made an attack before Paris and also before La Charité at her king's request. This was neither against nor according to the command of her voices . Asked if ever she did anything contrary to their command and will, she answered that she did what she could and knew, to the best of her power. And as for her leap from the tower at Beaurevoir, she did it against their bidding, she could not help herself; and when her voices saw her need, and that
she could in no way hold herself back, they lent aid to her life and prevented her from being killed. Moreover, whatever she did in her great ventures, they succored her, and this is a sign that they are good spirits.
Asked if she had any other sign that they were good spirits, she answered: "St. Michael certified it before they came to me."
Asked how she knew it was St. Michael, she answered: "By the angels' speech and tongue." She firmly believes that they were angels.
Asked how she recognized that they were angels, she answered she believed it very soon and had the desire to believe it. And she said further that St. Michael, when he came to her, told her that St. Catherine and St. Margaret would come to her, that she should follow their counsel, and that they were instructed to lead her and advise her what she had to do; and that she should believe what they said, for it was at Our Lord's Command.
Asked how she would tell if he were a good or bad spirit if the Enemy put himself in the form and guise of an angel, she answered that she would certainly know whether it was St. Michael or a counterfeit in his likeness.
At first she said she had grave doubts whether it was St. Michael; and the first time she was afraid; and she saw him many times before she knew it was St. Michael.
Asked how she knew then rather than on the first occasion that it was St. Michael who had appeared to her, she answered that the first time she was a young girl and was afraid; since then St. Michael taught her and showed her so many things that she firmly believed it was he.
Asked what doctrine he taught her, she answered that in all things he told her to be a good child and God would help her; and, among other things, he told her she should go to
the aid of the King of France. A great part of what the angel taught her is in this book, and the angel told her of the pity that was in the Kingdom of France.
Asked about the height and stature of this angel, she said she will reply on Saturday with the other matter, namely what shall please God.
Asked if she does not believe it to be a great sin to anger St. Catherine and St. Margaret who appear to her, and to do contrary to their bidding, she answers yes, but she knows how to atone for it; what angered them most of all [in her opinion] was the leap at Beaurevoir; wherein she asked their forgiveness, and for other offenses she had committed against them.
Asked if St. Catherine and St. Margaret would not take bodily vengeance for this offense, she answered that she does not know, and has not asked them.
Asked why she formerly said, that for speaking truth one is sometimes hanged, and if she knew of any crime or fault in her through which she might or ought to die, were she to confess, she answered no.
Saturday, March 17th in prison
The following Saturday, the 17th day of March, before master Jean de La Fontaine, appointed by ourselves the aforesaid bishop and the said Jean Le Maistre, vicar of the Inquisitor, in the presence of the venerable and discreet lords and masters Nicolas Midi, and Gérard Feuillet, doctors of theology, of Ysambard de La Pierre and Jean Massieu, the said Jeanne was required to take oath and took oath.
Asked then in what guise and shape, size and dress, St. Michael came to her, she answered: "He was in the guise of a most upright man"; and touching the dress and other things she would answer no more. As for the angels, she saw them with her own eyes, and they would not get any more from her than that.
She said she believes what St. Michael, who appeared to her, did or said, as firmly as she believes that Our Lord Jesus Christ suffered death and passion for us. She was moved to believe it by the good counsel, comfort and good teaching which he gave her.
Asked if she wished to submit all her acts or sayings, either good or evil, to the decision of Our Mother the Church, she answered that she loved the Church and would support it with all her might for the Christian Faith: and she was not a person to be forbidden to go to church or hear Mass. As for the good
works she did, and her coming, she must commit herself to the King of Heaven who sent her to Charles, son of Charles King of France, who should be King of France. "And you will see," she said, "that the people of France will soon win a great undertaking which God will send, and which will shake almost the whole kingdom of France." And she said this so that when it should happen men might recall that she had foretold it.
Required to give the date of this event, she answered: "I refer to Our Lord."
Asked if she would submit [her deeds and words] to the decision of the Church, she answered: "I commit myself to Our Lord, Who sent me, to Our Lady, and to all the Blessed Saints of Paradise." And she thought that our Lord and the Church were all one, and therein they ought not to make difficulties for her. "Why do you make difficulties when it is all one?"
Then she was told that there is the Church Triumphant, where God is with the saints and the souls who are already saved; and also the Church Militant, that is Our Holy Father the Pope, vicar of God on earth, the Cardinals, the prelates of the Church, and the clergy and all the good Christians and Catholics: and this Church in good assembly cannot err and is governed by the Holy Spirit. Therefore she was asked if she would submit to the Church Militant, namely the Church on earth which is so called. She answered that she came to the King of France in God's name, and in the names of the Blessed Virgin and of all the Blessed Saints of Paradise, and of the Church Victorious above, and at their command; to that Church she submitted all her good deeds and all she had done or should do. And concerning her submission to the Church Militant she would answer nothing more.
Asked on the subject of the woman's dress offered her so
that she might hear Mass, she answered that she would not put it on till it should please Our Lord. And if it be that she must be brought to judgment she requests the Lords of the Church to grant her the mercy of a woman's dress and a hood for her head; she would die rather than turn back from what Our Lord commanded her; she firmly believed God would not let her be brought so low, or be presently without His help or miracle.
Asked why, if she wore man's dress at God's bidding, she asked for a woman's robe in the event of her death, she answered: "It is enough for me that it be long."
Asked if her godmother, who saw the fairies, was held to be a wise woman, she answered that she was held and reputed to be an honest woman, and not a witch or sorceress.
Asked whether her saying she would take a woman's dress if they would let her go would please God, she answered that if she were given permission to go in woman's dress she would immediately put on man's dress and do what Our Lord bade her. So she had formerly answered: and nothing would induce her to swear not to take up arms or to wear man's dress, to accomplish our Lord's will.
Asked about the age of the garments worn by St. Catherine and St. Margaret, she answered: "You already have my reply on this matter, and you will get none other from me. I have answered you as best I can."
Asked if she did not believe heretofore that the fairies were evil spirits, she answered she knew nothing of that.
Asked how she knew that St. Catherine and St. Margaret hated the English, she answered: "They love those whom God loves, and hate whom He hates."
Asked if God hated the English, she answered that of God's love or His hatred for the English, or of what He would do to their souls, she knew nothing, but she was certain that,
excepting those who died there, they would be driven out of France, and God would send victory to the French and against the English.
Asked if God was for the English when they were prospering in France, she answered that she knew not whether God hated the French, but she believed it was His will to suffer them to be beaten for their sins, if they were in a state of sin.
Asked what warrant and what help she expected to have from Our Lord by the fact that she wore man's dress, she answered that in this as in other things she sought only the salvation of her soul.
Asked what arms she offered in the church of St. Denis, she answered that she offered a whole suit of white armor, in French "un blanc harnoys," fitting for a man-at-arms, with the sword she won before Paris.
Asked to what end she offered these arms, she answered it was out of devotion, according to the habit of soldiers when they are wounded: and because she had been wounded before Paris, she offered them to St. Denis, because it was the warcry of France.
Asked if she did it so that the arms might be worshiped, she said no.
Asked what was the purpose of the five crosses which were on the sword she found at Ste. Catherine-de-Fierbois, she answered she knew nothing of it.
Asked who persuaded her to have angels with their arms, feet, legs, and robes painted on her standard, she answered: "You have my reply to that."
Asked if she had painted the angels who came to her, she answered she had them painted in the fashion in which they were painted in churches.
Asked if ever she saw them, in the manner in which they were painted, she answered: "I will not tell you more."
Asked why the light which came with the angels or voices was not painted, she answered that it was not commanded her.
The afternoon of the same day, in prison
The same Saturday afternoon, in the presence of ourself and the Vice-Inquisitor, and of the venerable and discreet doctors and masters Jean Beaupère Jacques de Turon, Nicolas Midi, Pierre Maurice and Gérard Feuillet, doctors of sacred theology, and of Thomas de Courcelles, bachelor of theology, of Jean de La Fontaine, licentiate in canon law, appointed by us; and of brother Ysambard de La Pierre and of John Grey above mentioned.
The said Jeanne was questioned if the two angels who were painted on her standard were St. Michael and St. Gabriel. She answered that they were there solely for the honor of Our Lord who was painted on the standard. And the representation of the two angels was solely for the honor of Our Lord, who was painted holding the world.
Asked if the two angels on her standard were the two angels who guard the world, and why there were not more, seeing that she was bidden to take this standard in the name of Our Lord, she answered that the whole standard was commanded by Our Lord, by the voices of St. Catherine and of St. Margaret, who said to her: "Take the standard in the name of the King of Heaven." And because they told her "Take the standard in the name of the King of Heaven," she had the figure of Our Lord and the angels painted in color on it. All this she did at God's command.
Asked if she questioned her saints whether in virtue of this standard she would win all battles in which she fought, and would be victorious, she answered they told her to take it boldly, and God would help her. Asked who was of more help, she to the standard or the
standard to her, she answered that whether the victory was hers or the standard's, it was all for Our Lord. Asked if the hope of victory was founded on the standard or on herself, she answered: "It was founded on Our Lord, and not elsewhere."
Asked whether if any one else had carried the standard he would have been as fortunate as she herself, she answered: "I do not know, and I leave it to Our Lord."
Asked whether if one of her party had sent her his standard to carry, and particularly if she had been sent the king's standard, and she had carried it, she would have had as firm a hope in that as in her own, which was given her in God's Name, she answered: "I more gladly bore that which was bidden me in God's Name; yet in all I committed myself to God."
Asked what was the purpose of the sign she put on her letters, and the names Jhesus Maria, she answered that the clerks writing her letters put them there; and some said it was proper to put the two words Jhesus Maria.
Asked whether it had not been revealed to her that she would lose her good fortune if she lost her virginity, and that her voices would no longer come to her, she answered: "That has not been revealed to me."
Asked whether she believed her voices would come to her if she were married, she answered: "I do not know and I commit myself to Our Lord."
Asked if she thought and firmly believed that her king did right to kill or cause to be killed My Lord the Duke of Burgundy, she answered that it was a great pity for the kingdom of France; but whatever there had been between these two princes, God had sent her to the aid of the King of France.
Asked touching her saying that she would answer us the said bishop and also our Commissaries as she would answer
before our Holy Father the Pope, notwithstanding that there were several queries to which she would not reply, and whether she would not answer more fully before the Pope than she had done before us, she replied that she had answered everything as faithfully as she could; and if she knew anything which came to her mind that she had not said she would willingly tell it.
Asked whether it did not seem to her that she was bound to answer the whole truth to the Pope, the Vicar of God, concerning all that she should be asked on matters of faith and the state of her conscience, she answered that she demanded to be led before him, and then she would answer before him all that was required.
Asked of what substance one of her rings was, on which the words Jhesus Maria were written, she answered that she did not properly know; and if it was of gold, it was not of fine gold; and she did not know whether it was of gold or brass; she thought there were three crosses, and to her knowledge no other signs save the words Jhesus Maria.
Asked why she gladly looked at this ring when she was going to battle, she answered that it was out of pleasure, and in honor of her father and mother; and having her ring in her hand and on her finger she touched St. Catherine who appeared before her.
Asked what part of St. Catherine she had touched, she answered: "You will get no answer from me." Asked if she ever kissed or touched St. Catherine or St. Margaret, she answered she had touched them both.
Asked if they had a fine odor, she answered it is well to know that they had.
Asked whether when embracing them she felt heat or anything else, she answered that she could not embrace them without feeling and touching them.
Asked where she embraced them, whether their head or their feet, she answered "It is more fitting to embrace their feet."
Asked if she had not given them chaplets of flowers, she answered that many times in their honor before their images and pictures in churches she had given them chaplets, but as for those who appeared to her she had no memory of giving chaplets to them.
Asked, whether when she hung garlands on the aforementioned tree she put them there in honor of those who appeared to her, she answered no.
Asked whether she did not do the saints reverence when they came to her by kneeling or bowing down, she answered yes; she did them reverence as often as she could because she knew well that they were of the kingdom of Paradise.
Asked if she knew anything of those who consort with fairies, she answered that she was never there nor knew anything of it, but she had heard talk of them, how they went on Thursdays; but she did not believe in it and thought it was witchcraft.
Asked whether her standard was not made to wave above the king's head when he was crowned at Reims, she answered no, so far as she knew.
Asked why her standard was carried into the church at Reims at the consecration, rather than those of the other captains, she answered: "It had been present in the perils; that was reason enough for it to be honored."
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