THE TRIAL OF JEANNE D'ARC
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
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
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
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
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."
Passion Sunday, March 18th. The statements are presented to the assessors
On the Sunday of the Passion of Our Lord, the following day, March 18th before Us
and brother Jean Le Maistre, Vice-Inquisitor, in our episcopal dwelling at Rouen, and
in the presence of the reverend brothers and masters, Gilles, abbot of Fécamp,
Pierre, prior of Longueville, Jean Beaupère, Jacques de Turon, Nicolas Midi, Pierre
Maurice, and Gerard Feuillet, doctors of sacred theology, and of Raoul Roussel,
doctor of canon and civil law; Nicolas de Venderès and Jean de La Fontaine,
licentiates in canon law, Nicolas Couppequesne and Thomas de Courcelles,
bachelors of sacred theology; we, the said bishop recalled how the said Jeanne had
been interrogated for many days and that many of her confessions and answers
had been put down in writing, and asked the assessors to lend us their deliberation
and counsel touching the manner of our further procedure in this matter. And we
had read to them certain assertions extracted by different lawyers at our order
from the replies which the said Jeanne had made so that they might more clearly
view the matter and more certainly deliberate upon what was to be done.
These lords having heard this exposition solemnly and maturely deliberated. After
having heard all their opinions we concluded and agreed that they should each one
diligently study and consult in authoritative books the opinions of doctors on these
statements so that the following Thursday we might confer thereon, bringing each
one his opinion; and that meanwhile certain articles should be drawn up from the
examination and replies of the said Jeanne which should be preferred against her in
court before us her judges.
Thursday the 22nd of March. Decision to extract a smaller number of articles from
The following Thursday the twenty-second of March, in our episcopal dwelling at
Rouen, before us, and before brother Jean Le Maistre, Vice-Inquisitor, there
appeared the venerable lords and masters Jean de Châtillon, Erard Emengart,
Guillaume Le Boucher, Pierre, prior of Longueville, Jean Beaupère, Jacques de
Touraine, Nicolas Midi, Maurice du Quesnay, Pierre Houdenc, Jean de Nibat, Jean Le
Fèvre, Pierre Maurice, Jacques Guesdon, and Gérard Feuillet, doctors of sacred
theology; Raoul Roussel, treasurer of the church of Rouen, doctor of canon and
civil law; Nicolas de Venderès, archdeacon of Eu, and Jean de La Fontaine,
licentiates in canon law; William Haiton, Nicolas Couppequesne and Thomas de
Courcelles, bachelors of sacred theology; Nicolas Loiseleur, canon of the church of
Rouen; and brother Ysambard de La Pierre, of the order of Preaching brothers.
To those who were met before us certain reports on this matter were
communicated, compiled, drawn up and put forward by learned doctors and
lawyers. After having seen and heard the opinions of each one and having at length
considered them, we concluded and decreed that what had been extracted from
the register of the confessions of Jeanne should be drawn up in a smaller number
of articles in the form of statements and propositions, the which articles should
be given to each of the doctors and lawyers so that they might more easily give
their opinions. As for the rest, to wit whether Jeanne should be examined and
interrogated further, we should proceed in such a way that by God's help the
matter should be conducted to the praise of Our Lord and to the exaltation of the
faith, so that our trial might be without flaw.
Saturday the twenty-fourth of March. The interrogations are read in Jeanne's
The following Saturday the twenty-fourth day of March in Jeanne's prison, before
master lean de La Fontaine, the commissary appointed by ourselves, the said
bishop and brother Jean Le Maistre, vicar of the lord Inquisitor, and in the presence
of the venerable lords and masters Jean Beaupère, Nicolas Midi, Pierre Maurice,
Gerard Feuillet, doctors; of master Thomas de Courcelles, bachelor of sacred
theology, and master Enguerrand de Champrond, official of Coutances; the register
containing the interrogations and replies of the said Jeanne was read before her in
French by Guillaume Manchon the undersigned notary. But before the reading was
begun the Promoter appointed by us and named above, who was present,
undertook to prove (in the event that the said Jeanne should deny having made
certain of the replies collected in the register) that everything it contained, the
questions as well as the replies, had been truly said and done. After this Jeanne
took oath to add nothing but the truth to her replies.
Then whilst this was being read to her she said that her surname was d'Arc or
Rommée and that in her part girls bore their mother's surname. She asked also
that the questions and answers should be read consecutively to her and that which
was read without contradiction on her part she allowed to be true and confessed.
She added these words to the article touching her taking
woman's dress: "Give me a woman's dress to go to my mother's house, and I will
take it." This she would do to escape from prison, and when she was outside she
would take counsel concerning what she should do.
Finally, after the contents of the register had been read to her the said Jeanne
confessed that she believed she had spoken well according to what had been
written in the register and read to her, and she did not contradict any other saying
from the register.
Palm Sunday, March the twenty-fifth. Jeanne asks permission to hear Mass
On the following Sunday morning, Palm Sunday, the twenty-fifth day of March, in
Jeanne's prison in the castle of Rouen, we the abovenamed bishop spoke with her
in the presence of Jean Beaupère, Nicolas Midi, Pierre Maurice, doctors, and
Thomas de Courcelles, bachelor of sacred theology. And we said to Jeanne that
many times, particularly the day before, she had asked that by reason of the
solemnity of these present days and this time she should be permitted to hear
Mass on this Palm Sunday; therefore we asked her whether if we allowed her she
would abandon male costume and put on a woman's dress, as she had been wont
in the country of her birth and as women of her country were wont to do.
To which Jeanne replied by requesting us to permit her to hear Mass in the male
costume which she wore and to receive the sacrament of the Eucharist on Easter
Day. Then we told her to answer our question, whether she would abandon man's
dress if she were given that permission. But she answered that she had not had
counsel thereon and could not yet wear woman's dress.
And we asked her if she would take counsel of her saints to wear woman's dress,
to which she replied that it might
well be permitted her to hear Mass as she was, which she sovereignly desired, but
as for changing her dress she could not and it was not in her.
After the said lawyers had exhorted her by all the goodness and piety which she
seemed to have, to wear a dress fitting to her sex, the said Jeanne answered that
it was not in her to do it; and if it were it would soon be done.
Then she was told to speak with her voices to discover if she could once more
wear woman's dress to receive the Eucharist at Easter. To which Jeanne replied
that as far as in her lay she would not receive the Eucharist by changing her
costume for a woman's; she asked to be permitted to hear Mass in her male
attire, adding that this attire did not burden her soul and that the wearing of it was
not against the Church.
Of all this Jean d'Estivet, the Promoter, asked an account be drawn up, in the
presence of Adam Milet, king's secretary, William Brolbster and Pierre Orient of the
dioceses of Rouen, of London, and Châlons.
Monday, March 26th
Here Begins the Ordinary Trial Following the Preparatory Trial
The following Monday, after Palm Sunday, the 26th day of March, in our dwelling at
Rouen, before us and brother Jean Le Maistre, vicar of the lord Inquisitor, there
appeared the venerable Jean de Châtillon Jean Beaupère, Jacques de Touraine,
Nicolas Midi, Pierre Maurice, Gerard Feuillet, doctors of sacred theology; Raoul
Roussel, treasurer of the church of Rouen, doctor in both canon and civil law;
André Marguerie, archdeacon of Petit-Caux, Nicolas de Venderès, archdeacon of
Eu, and Jean de La Fontaine, licentiates in law; Thomas de Courcelles and Nicolas
Loiseleur, canon of Rouen. In their presence we had read certain final articles which
the Promoter intended to prefer against the said Jeanne.
Then it was decided that in addition to the preparatory trial conducted up to this
time through our office, following our decree and conclusion, the said Jeanne
should be proceeded against by an ordinary trial; that the aforesaid articles were
well drawn up; that the said Jeanne should be questioned and heard before us;
that the articles should be put on behalf of the said Promoter by some solemn
lawyer or by himself;
and that if Jeanne refused to answer them, after she had been canonically
admonished, they should be held to be confessed. And after other things it was
decided that on the next day the articles should be preferred by the Promoter, and
that the said Jeanne should be examined and heard in respect of them.
Tuesday, March 27th. The Promoter's request. The articles he has prepared against
Jeanne are read
The following Tuesday after Palm Sunday, the 27th day of March, in the room near
'the great hall of the castle of Rouen, in our episcopal presence, and of brother
Jean Le Maistre, vicar of the lord Inquisitor, assisted by the reverend fathers, lords
and masters, Gilles, abbot of Fécamp, Pierre, prior of Longueville; Jean Beaupère,
Jacques de Touraine, Nicolas Midi, Pierre Maurice, Gérard Feuillet, Erard Emengart,
Guillaume Le Boucher, Maurice du Quesnay, Jean de Nibat, Jean Le Fèvre, Jacques
Guesdon, Jean de Châtillon, doctors of sacred theology; Raoul Roussel and Jean
Garin, doctors of both canon and civil law respectively; Robert Le Barbier, Denis
Gastinel, Jean Le Doulx, Nicolas de Venderès, Jean Pinchon, Jean Basset, Jean de
La Fontaine, Jean Colombel, Aubert Morel, Jean Duchemin, licentiates in canon law;
André Marguerie, archdeacon of Petit-Caux, Jean Alespée, Nicolas Caval, Geoffroy
de Crotay, licentiates in civil law; Guillaume Desjardins and Jean Tiphaine, doctors
of medicine; William Haiton, bachelor of theology; Guillaume de La Chambre,
licentiate in medicine; brother Jean Duval and brother Ysambard de La Pierre, of the
order of Preaching brothers; William Brolbster and John Hampton: the said master
Jean d'Estivet, canon of the churches of Bayeux and Beauvais, our Promoter,
appointed by us in this trial, appearing in judgment before us, in presence of the
said Jeanne, who was led into our presence, put to her certain
supplications and requests in French, of which the tenor, literally translated, was:
"My Lords, reverend father in Christ, and you, Vicar, especially charged to this
office by the lord Inquisitor of the wanderers from the Catholic faith, established
and appointed throughout the whole kingdom of France, I, Promoter, appointed,
charged, and ordained by you in this trial, according to certain information and
examinations made on your behalf, I say, declare and propose that Jeanne here
present should be brought to answer that which I shall ask, declare and put to her
touching and concerning the faith. And I undertake to prove, if need be, by and
under protestations, and to the ends and conclusions declared more fully in the
requisition which I show and present to you as judges in this trial, the facts, rights
and reasons declared and contained in the articles written and specified in the
schedule. And I beseech and request you that Jeanne shall be made to affirm and
swear that she will answer the said articles, each one severally, according as she
believes or does not believe. And in the event of her refusal to swear, or declining
or postponing it unduly, after you shall have enjoined her and she shall have been
so summoned by you, she shall be accounted deficient and contumacious in her
presence; and if her obstinacy requires it, she shall be declared excommunicated
for manifest offense. Moreover, you shall determine a certain day as soon as
possible for her to answer these articles, intimating to her that if she does not reply
to them or to certain of them before the appointed day, you will hold these articles
on which she has not given answer, as confessed, according as law, style, use, and
custom wish and require of you."
When this petition was pronounced the Promoter presented
the accusation against Jeanne, in the form of final articles transcribed below.
After which we the aforementioned judges asked the counsel of the assessors.
When the request and supplication of the Promoter had been seen, and the
opinions of each assessor heard, we concluded that the articles exhibited by the
Promoter should be read and explained in French to the said Jeanne, and that she
should answer what she knew to each; and if there were points for which she
asked a delay to answer, a reasonable delay should be granted her.
[First (1), Master Nicolas de Venderès said that, on the first article, it was
necessary to force her to take oath. On the second, the Promoter had charged
well, and it was proper to find her contumacious if she refused to swear. And on
the third, it seemed to him, she ought to be excommunicated. And if she incurred
the sentence of excommunication, they must proceed against her according to
law. In the same way, if she refused, she should incur the sentence of
Master Jean Pinchon asked that the articles be read to her first before any
Master Jean Basset asked that the articles be read to her before pronouncing the
sentence of excommunication.
Master Jean Garin asked that the articles be read.
Master Jean de La Fontaine concurred with the opinion of Nicolas de Venderès.
Master Geoffroy du Crotay said that it seemed to him that it was necessary to give
Jeanne a delay of at least three days before excommunicating her, and that we
ought to hold her guilty if she refused to swear. This ought to be done because, in
civil law, a three days' grace is given in which to take oath before the law acts. -----------------------------------
(1) The matter in brackets appears only in the French minutes of the Trial, not in
the official Latin version.
Master Jean Le Doulx agreed with him.
Master Gilles Deschamps asked that the articles be read to counsel her, and a day
assigned for her to appear, and that she be advised to reply.
Master Robert Le Barbier agreed with him.
The lord Abbot of Fécamp said that it seemed to him that she was required to
swear to tell the truth in all things concerning the trial, and if she had not been
advised she ought to have an adequate delay. A day ought to be assigned for her
to appear, and she should be advised to attend.
Master Jean de Châtillon said that she was required to reply truthfully, especially in
all that pertained to her actions.
Master Erard Emengart agreed with the lord Abbot of Fécamp.
And Master Guillaume Le Boucher said that he did, likewise.
The lord Prior of Longueville said that in the matters that she did not know how to
answer, it seemed to him that she should not be constrained to answer by believe
or do not believe.
Master Jean Beaupère said that in the matters of which she was certain and which
were of her own doing, she was required to reply truthfully. But in those matters in
which she did not know how to reply, or which were legalistic, a delay ought to be
given to her if she asked it.
Master Jacques de Touraine agreed with him.
Master Nicolas Midi agreed likewise, adding that if it was necessary to compel her
to swear precisely, he wished to refer her to the lawyers.
Master Maurice du Quesnay agreed with the lord Abbot of Fécamp.
Master Jean de Nibat said that in all that concerned the articles he relied upon the
lawyers; and as for the oath, she ought to take oath to tell the truth, in all things
trial and the faith. If, on other points, she had difficulty in answering truthfully, and
she asked for delay it was necessary to give it to her.
Master Jean Le Fèvre said that he relied upon the lawyers.
Master Pierre Maurice said that she should answer what she knew.
Master Gerard Feuillet said that she was required to reply under oath.
Master Jacques Guesdon agreed with him.
Master Thomas de Courcelles said that she was required to answer; that the
articles should be read to her and that she should answer at the time of reading
them; and as for the matter of a delay, if she asked it, then it must be granted.
Master André Marguerie was of the opinion that she ought to swear to all that
touched the trial. In the matter of the doubtful points, it seemed to him that time
should be given her.
Master Denis Gastinel said that she ought to take oath, and that the Promoter was
right in all that related to the oath. As for the later procedure, if she refused to take
oath, he would ask to examine the documents first.
Masters Aubert Morel and Jean Duchemin declared that she was required to take
Then the Promoter took oath before us touching the accusation. When this was
done we told Jeanne that all the assessors were ecclesiastical and learned men,
experienced in canon and civil law, who wished and intended to proceed with her in
all piety and meekness, as they had always been disposed, seeking not vengeance
or corporal punishment, but her instruction and her return to the ways of truth and
salvation. And, since she was not learned and literate enough in such arduous
matters, we suggested that she should choose one or many of those present, and
if she would not choose, we would give her
some to counsel her touching what she should do and reply, provided that in
herself she wished to answer truthfully. And we required her to swear to speak the
To which Jeanne answered: "First, for admonishing me of my salvation and our
faith, I thank you and also all the company. As for the counsel you offer me, I
thank you for that too; but I have no intention of departing from the counsel of
Our Lord. And the oath you wish me to take I will willingly swear, to answer
truthfully on everything which concerns your trial." And she took oath so, with her
hands on the holy scriptures.
Afterwards, at our invitation and command the articles which the Promoter had
shown us were read to her (by Thomas de Courcelles), and the contents of the
articles of accusation were explained to Jeanne in French on the Tuesday and
I Wednesday, March 28th
On this Wednesday there were present the reverend fathers, lords and lawyers:
Gilles, abbot of Fécamp; Pierre, prior of Longueville; Jean Beaupère, Jacques de
Touraine, Erard Emengart, Maurice du Quesnay, Nicolas Midi, Pierre Maurice,
Guillaume Le Boucher, Jean de Nibat, Jean Le Fèvre, Jean de Châtillon, Jacques
Guesdon, and Gérard Feuillet, doctors of sacred theology; Raoul Roussel, doctor of
canon and civil law; Robert Le Barbier, licentiate in canon law; William Haiton,
Nicolas Couppequesne, bachelors of sacred theology; Jean Guerin, Denis Gastinel,
Jean Le Doulx, bachelors of canon and civil law; Jean Pinchon, Jean Basset, Jean de
La Fontaine, Jean Colombel, Jean Duchemin, bachelors of canon law; André
Marguerie, archdeacon of Petit-Caux; Jean Alespée, Nicolas Caval, Geoffroy du
Crotay, licentiates in civil law; Guillaume Desjardins, Jean Tiphaine, doctors, and
Guillaume de La Chambre, licentiate of medicine, William Brolbster and John
Here follows word for word the tenor of the articles of the accusation, and of the
answers made by Jeanne, with the other answers which she made elsewhere, to
which she refers
"In your presence, venerable father in Christ and in Our Lord, Pierre, by divine
mercy bishop of Beauvais, now Ordinary
Judge and possessing territory in the city and diocese of Rouen; and of the
religious brother Jean Le Maistre, of the order of Preaching brothers, bachelor of
sacred theology, vicar in this town and diocese and in this trial especially appointed
by master Jean Graverent, distinguished doctor of sacred theology, of the same
order, Inquisitor of Heretical Error in the kingdom of France by the Holy See;
before you, competent judges, to the end that the woman commonly called
Jeanne the Maid, found, taken, and detained in the limits of your territory,
venerable father, and the boundaries of your diocese of Beauvais, surrendered,
entrusted, delivered, and restored to you, her ecclesiastical and ordinary judge by
Our Lord Christian King of France and England, to be dealt with by the law and
corrected, as one vehemently suspected, denounced, and defamed by honest and
sober people; to the end that she should be denounced and declared by you her
said judges as a witch, enchantress, false prophet, a caller-up of evil spirits, as
superstitious, implicated in and given to magic arts, thinking evil in our Catholic
faith, schismatic in the article Unam Sanctam, etc., and in many other articles of
our faith skeptic and devious, sacrilegious, idolatrous, apostate of the faith,
accursed and working evil, blasphemous towards God and His saints, scandalous,
seditious, perturbing and obstructing the peace, inciting to war, cruelly thirsting for
human blood, encouraging it to be shed, having utterly and shamelessly abandoned
the modesty befitting her sex, and indecently put on the ill-fitting dress and state of
men-at-arms; and for that and other things abominable to God and man, contrary
to laws both divine and natural, and to ecclesiastical discipline, misleading princes
and people; having to the scorn of God permitted and allowed herself to be adored
and venerated, giving her hands to be kissed; heretical or at the least vehemently
suspected of heresy; that according to the divine and canonical
sanctions she should be punished and corrected canonically and lawfully, as befitted
these and all other proper ends: Jean d'Estivet, canon of the churches of Bayeux
and Beauvais, Promoter or Procurator of your office, appointed therein by you and
specially deputed agent and prosecutor in the name of that office, says, proposes,
and intends to prove and duly inform your minds against the said Jeanne, accused
or denounced; nevertheless the said Promoter protests that it is not his intention
to endeavor to prove what is superfluous, but only what will and must suffice to
this end, wholly or in part, with all other protestations customary in such matters,
and reservations of the right to add, correct, alter, interpret, in law and in fact."
"Firstly, according to divine as well as canon and civil law it is meet and proper for
you, the one as ordinary judge, the other as Inquisitor of the faith, to drive out,
destroy and utterly uproot from your diocese and from the whole kingdom of
France the heresies, sacrileges, superstitions, and other crimes declared above; to
punish, correct and restore heretics, those who propose, speak, and utter things
contrary to our Catholic faith, or act against it in any way, and all evil doers,
criminals or their accomplices who shall be apprehended in the said diocese and
jurisdiction, even if part or all of their misdeeds shall have been committed
elsewhere, as other competent judges in their own dioceses, limits, and
jurisdictions are empowered and bound to do. And therein, even in respect of a lay
person of whatever estate, sex, quality, or preëminence, you must be held,
esteemed and reputed competent judges."
To this first article Jeanne replies that she is well aware that Our Holy Father the
Pope of Rome and the bishops and other clergy exist for the protection of the
and the punishment of those who fall from it; but for her part she will in respect of
her acts submit only to the Church in Heaven, that is to God, to the Blessed Virgin
Mary and to the Saints of Paradise. She firmly believes that she has not failed in our
faith and would not fail therein.
"The said accused, not only in the present year, but from the time of her childhood,
not only in your diocese and jurisdiction, but also in the neighboring and other parts
of this kingdom, has performed, composed, mingled in and commanded many
charms and superstitions; she has been deified and permitted herself to be adored
and venerated; she has called up demons and evil spirits, has consulted and
frequented them, has had, made, and entered into pacts and treaties with them;
she has similarly given counsel, aid and favor to others doing the same things, and
has induced them to do the same or like things, saying, believing, maintaining,
affirming, that so to do, to believe in them, to use such charms, divinations and
superstitious proceedings was neither a sin nor a forbidden thing; but she has
rather assured them that it is lawful, praiseworthy and opportune, enticing into
these evil ways and errors many people of different estate and of either sex, in
whose heart she imprinted these and like things. And in the accomplishment and
perpetration of these crimes the said Jeanne has been taken and captured in the
boundaries and limits of your diocese of Beauvais."
To this second article Jeanne answers that she denies the charms, superstitions,
and divinations; and as for the adoration, if certain people have kissed her hands or
garments it is not because of her or at her will; she kept herself from that as far as
it was within her power. The rest of the article she denies.
And moreover on Saturday, March 3rd, of this same year, in regard to the content
of this article, when she was asked if she knew what was in the thoughts of the
people of her party as they kissed her hands, her feet and her garments, she
answered that many people gladly saw her. And with that, she said that she told
them to kiss her garments as little as possible; but the poor came to her, so she
did not disappoint them, but helped them as much as she could.
Saturday, March 10th, when asked if on making the sortie at Compiègne, where
she was captured, she had been told by revelation or by her voice to make the
sortie, she answered that on that day it had not announced her capture, and she
was not counseled to go there; but she had often been told that she must be
taken. Asked if when she made this sortie she passed over the bridge of
Compiègne, she answered yes, and through the boulevard; that she went with the
company of her men against the men of lord Jean de Luxembourg, that she twice
drove them to the camp of the Burgundians, and a third time to the middle of the
highway; and then the English cut off the road from her and her company,
between her and the boulevard, so her men retreated; and she, falling back to the
fields, on the Picardy side, was captured; and the river was between Compiègne
and the place where she was taken, and between Compiègne and where she was
taken there was only the river, and the boulevard with its ditch.
"The accused is fallen into many divers errors of the worst kind, infected with
heretical evil: she has said, uttered, voiced, affirmed, published, graven on the
hearts of simple people certain false and lying propositions, infected with heresy
and actually heretical, without and contrary to our Catholic faith, against the
statutes made and approved by the General Councils,
as well as divine, canon and civil laws: propositions scandalous, sacrilegious,
contrary to good customs and offensive to pious ears; she has lent aid, counsel
and favor to those who have said, uttered, affirmed and promulgated these
This third article Jeanne denies and declares that as far as in her lies she has upheld
"And the better and more particularly to inform you, my ford judges, of the
offenses, excesses, crimes, and misdemeanors committed by the accused, as has
been reported, in many parts of the realm, in this diocese and elsewhere, it is true
that the accused was and is a native of the village of Greux, that she has for father
Jacques d'Arc and for mother Isabelle, his wife; that she was brought up in her
youth, until the age of 18 or thereabouts, in the village of Domrémy on the Meuse,
in the diocese of Toul, in the Bailly of Chaumont-en-Bassigny, in the provosty of
Monteclaire and Andelot. Which Jeanne in her youth was not taught or instructed in
the belief and principles of the faith, but was lessoned and initiated by certain old
women in the use of spells, divinations, and other superstitious works or magic
arts. Many inhabitants of these villages are known from olden times to have
practiced these evil arts, and from certain of them, and especially from her
godmother, Jeanne declares she has often heard talk of visions or apparitions of
fairies or fairy spirits, and from others also she has been taught and filled with
these evil and pernicious errors about the spirits, so much so that she confessed to
you, in judgment, that until this day she knew not whether these fairies were evil
To this article Jeanne replied that she allowed the first part, namely, about her
father and mother and the place of
her birth; but as for fairies, she did not understand. As for her instruction, she
learned to believe and was well and duly taught how to behave as a good child
should. For her godmother she referred to what she had stated elsewhere.
Asked about saying her Credo, she answers: "Ask the confessor to whom I said
"Near the village of Domrémy stands a certain large and ancient tree, commonly
called ''l'arbre charmine faée de Bourlemont," and near the tree is a fountain. It is
said that round about live evil spirits, called fairies, with whom those who practice
spells are wont to dance at night, wandering about the tree and the fountain."
To this fifth article, touching the tree and the fountain, Jeanne refers to another
answer she has given: the rest she denies.
On Saturday the 24th day of February, she answered that not far from Domrémy
there is a tree called the Ladies' Tree which some call the Fairies' Tree, and near it
is a fountain. She has heard that the sick drink of this fountain (she herself has
drunk of it) and seek from its waters the restoration of their health; but she does
not know whether they are cured or not.
On Thursday, March 1st asked if St. Catherine and St. Margaret spoke to her under
the tree, she answered: "I do not know." And asked once more if the saints spoke
to her at the fountain, she answered that they did, that she heard them there; but
what they said to her then, she no longer knew. Asked, on the same day, what the
saints promised her, there or elsewhere, she replied that they made no promise to
her, but by God's permission.
On Saturday, March 17th, asked if her godmother who saw
the fairies is accounted a wise woman, she answered that she is held and
accounted a good honest woman, and not a witch or sorceress.
The same day, asked if she had not heretofore believed the fairies to be evil spirits,
she answered that she did not know. And the same day, when asked if she knew
anything of those who consort with the fairies, she answered that she never went
and never knew aught of that, but she had heard that some went on Thursdays.
She does not believe in it, and holds it to be witchcraft.
"The said Jeanne was wont to frequent the fountain and the tree, mostly at night,
sometimes during the day; particularly, so as to be alone, at hours when in church
the divine office was being celebrated. When dancing she would turn around the
tree and the fountain, then would hang on the boughs garlands of different herbs
and flowers, made by her own hand, dancing and singing the while, before and
after, certain songs and verses and invocations, spells and evil arts. And the next
morning the chaplets of flowers would no longer be found there."
To this sixth article, on this 27th day of March, she answers that she refers to
another reply that she has made. The remainder of the article she denies.
On Saturday, the 24th of February, she said that she heard how that the sick,
when they can get up, go to the tree to walk about; it is a huge tree, a beech,
from which "le beau may" comes; and it belonged, so it was said, to Pierre de
Bourlemont. Sometimes she went playing with the other girls, in summer, and
made garlands for Our Lady of Domrémy there. Often she had heard old people
tell, not those of her family, that the fairies frequented it. She has heard Jeanne,
the wife of mayor
Aubrey of Domrémy, her godmother, say that she had seen the fairies, but she
herself does not know if it is true. She never, as far as she knew, saw the fairies,
and she does not know if she saw any elsewhere. She has seen the maidens
putting chaplets of flowers on the boughs of the tree, and she herself has hung
them with the others, sometimes carrying them away, sometimes leaving them
there. She adds that ever since she knew she must come to France she had taken
little part in games or dancing, as little as possible. She does not know whether she
has danced near the tree since she had grown to understanding; and though on
occasions she may well have danced there with the children, she more often sang
than danced there. There is also a wood, called the Oak wood, 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
brothers that after she had left the country it was said that she received her
message at the Fairies' Tree. She says she did not and she told her brother so.
Further, she says that when she came to her king, several people asked her if
there was not in her part of the country a wood called the Oak wood; for there
were prophecies saying that out of the Oak wood should come a maid who should
work miracles; but she said she put no faith therein.
"The said Jeanne was wont to bear a mandrake in her bosom, hoping thereby to
have good fortune in riches and the things of this world; which mandrake, she
affirmed, possessed this virtue and potency."
This seventh article, of the mandrake, Jeanne utterly denies.
Now, on the 1st day of March, when asked what she had done with her mandrake,
she replied that she had never had
one, but had heard say that there was one, near her village; but she never saw it.
Also she had heard that it is an evil and dangerous thing to keep; yet she cannot
tell what its use is. Asked where this mandrake is, of which she has heard, she
answered that she heard it was in the ground, near the tree but she cannot tell
whereabouts. And she has heard that over the mandrake a hazel tree grows.
Asked what good the mandrake is, she replied that she has heard that it attracts
money: but she puts no faith in that, and her voices never told her anything of this.
"Jeanne, when she was about [fifteen], of her own will and without the leave of her
said father and mother, went to the town of Neufchâteau in Lorraine and there for
some time served in the house of a woman, an innkeeper named La Rousse,
where many young unguarded women stayed, and the lodgers were for the most
part soldiers. Thus, dwelling at this inn, she would sometimes stay with the said
women, sometimes would drive the sheep to the fields, and occasionally lead the
horses to drink, or to the meadow, or pasture; and there she learned to ride and
became acquainted with the profession of arms."
To this eighth article Jeanne answered that she referred to her other replies, and
denied the remainder.
Now on February 22nd she confessed that out of 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 named La Rousse, where she stayed about a fortnight,,
undertaking the common duties of the house; but she did not go into the fields. On
Saturday the twenty-sixth of the same month, when asked if she took the beasts
to the fields, she, said she had already replied; she also added that, since she
was grown up and had reached understanding, she did not commonly look after
the cattle, but helped to take them to the meadows and to a castle called the
Island, for fear of the soldiers, but she does not remember whether or not she
tended them in her youth.
"Jeanne, when in this service, summoned a certain youth for breach of promise
before the magistrate of Toul, and in the pursuit of this case, she went frequently
to Toul, and spent almost everything she had. This young man, knowing she had
lived with the said women, refused to wed her, and died, pendente lite. For this
reason, out of spite, Jeanne left the said service."
To this ninth article Jeanne answers that she has replied elsewhere, and that she
refers to that reply. She denies the remainder.
Now on Monday, the 12th of March, in answer to the question who had persuaded
her to summon a man from Toul for breach of promise, she said: "I did not have
him summoned, it was he who summoned me, and I swore before the judge to tell
the truth." Lastly she swore that she had made no promise to this man. And she
added that her voices assured her she would win her case.
"After leaving the service of La Rousse, the said Jeanne claims to have had for five
years, and still be having, visions and apparitions of St. Michael, of St. Catherine,
and of St. Margaret, and that they had privately revealed to her that she should
raise the siege of Orleans and have Charles, whom she calls her king, crowned, and
should drive out all the adversaries of the kingdom of France; against the wishes of
her father and mother, she left them, and of her own initiative and will, went to
Robert de Baudricourt, captain of Vaucouleurs, to inform him, according to the
command of St. Michael, and of St. Catherine and St. Margaret, of the visions and
revelations made to her by God, as she claims, and to ask the said Robert to help
her to accomplish the said revelations. And, twice refused by the said Robert, and
being returned home, she received once more by revelation the command to
return to him, and the third time she was welcomed and received by the said
To this tenth article she answers that she will abide by her other replies on this
Now on Thursday, February And, she stated that, when she was about thirteen
years, she had a voice from God to help her and guide her. The first time she was
much afraid: it came towards noon on a summer's day, in her father's garden,
when she was not fasting, and had not fasted on the previous day. She heard the
voice on her right, towards 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 a great voice; and, for the first time,
there was a light. She added that if she was in a wood she heard the voices well;
and it seemed to her a worthy voice, and she believed it was sent to her from
God. After she had heard it three times she knew it was the voice of an angel. She
said too that the 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
answered it taught her to be good and to go to church often, and that she must
come to France. And she added that the examiner would not learn from her, this
time, in what form the voice appeared to her. Further, the voice told her, two or
three times a week, to leave and come to
France, and her father was to know nothing of her leaving. The voice told her to
come, and she could no longer stay where she was; it told her she would raise the
siege of Orleans. When she reached Vaucouleurs she recognized Robert de
Baudricourt, although she had never seen him; she told him that through her
voices it had been revealed to her that she must come to France; she recognized
the said Robert through her voice which told her it was he. Now he twice repulsed
her, the third time he received her, and gave her an escort as her voice had
On Saturday, February 24th, asked at what time on the preceding day she had
heard the voice, she answered that she had heard it then, and on that 24th of
February, three times in all. First in the morning, next at Vespers, and lastly when
the Ave Maria was rung; she often heard it more frequently than she said. And the
morning before, whilst she was asleep, the voice woke her without touching her,
but by speaking to her; she did not know if the voice was in the room, but she was
certain it was in the castle; she confessed that when the voice came to her for the
first time she was in or about her thirteenth year.
On Tuesday the 27th of the same month she said that it was a good seven years
since St. Catherine and St. Margaret undertook for the first time to guide her.
Asked if St. Michael appeared first, she answered yes, she had received great
comfort from him. "I do not speak of St. Michael's voice, but of his great comfort."
Asked which was the first voice to come to her, about the age of 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 the
angels corporeally and
in reality, she answered that she saw them with her bodily eyes as well as she saw
the assessors of the trial. And when St. Michael and the angels left her, she wept,
and fain would have been taken with them. Asked, on the same day, if there was a
light with the voices, she answered there was a great deal of light, on all sides, as
was most fitting.
On Thursday, March 1st asked if since the preceding Tuesday day she had not
spoken with St. Catherine and St. Margaret, she answered yes, both on that and
on the previous day, but she did not know at what hour, but there is not a day but
she hears them.
On Monday, March 12th, asked if she inquired of her voices whether she should tell
her father and mother of her leaving, she answered that, regarding her father and
mother, her voices would have been glad for her to tell them, had it not been for
the difficulties they would have raised if she had done so. For her part, she would
not have told them for anything; the voices left it to her to reveal her going to her
parents, or be silent. Asked about the dreams her father had of her going away,
she answered that her mother told her several times that whilst she was still at
home her father said he had dreamt of Jeanne's going away with soldiers; and
they took great care to keep her safely, and held her in great subjection; she
obeyed them in all things, except in the incident at Toul, in the action for marriage.
She had heard her mother tell how her father said to her brothers: "If I thought
what I dreamed was going to happen, I should want you to drown her, and if you
would not, I would do it myself." Her father and mother almost lost their senses
when she left for Vaucouleurs. Asked whether these thoughts came to her father
after she had had her visions and her voices, she answered yes, more than two
years after she first heard the voices."
"The said Jeanne, having entered into intimate relations with Robert, boasted of
having told him that after having dispatched and accomplished everything that had
been enjoined by revelation from God, she would have three sons of which the first
would be pope, the second emperor, and the third king. Hearing which, the said
captain said to her: 'Now then, I should like to give you one if they're going to be
such powerful men, because I should be better off.' To which she answered: 'No,
gentle Robert, no, this is not the time; the Holy Spirit will find a way!' So the said
Robert, in many places, and in the presence of prelates, lawyers, and notable
persons, affirmed, said and uttered."
To this eleventh article Jeanne answers by referring to the replies she made
elsewhere on this subject; and as for having three children, she never has boasted
Now on Monday, March 12th asked if her voices called her daughter of God, or
daughter great-hearted, she answered that before the siege of Orleans, and since
then, they have spoken to her every day, often calling her Jeanne the Maid,
daughter of God.
"And, the better and more easily to accomplish her plan, the said Jeanne required
the said Captain to have a male costume made for her, with arms to match; which
he did, reluctantly, and with great repugnance, finally consenting to her demand.
When these garments and these arms were made, fitted and completed, the said
Jeanne put off and entirely abandoned woman's clothes; with her hair cropped
short and round like a young fop's, she wore shirt, breeches, doublet, with hose
joined together and fastened to the said doublet by 20 points, long leggings laced
on the outside, a short mantle
reaching to the knees, or thereabouts, a close-cut cap, tightfitting boots and
buskins, long spurs, sword, dagger, breastplate, lance and other arms in the style
of a man-at-arms, with which she performed actions of war and affirmed that she
was fulfilling the commands of God as they had been revealed to her."
To this twelfth article Jeanne answers that she refers to her other replies on this
matter. In consequence, asked whether she took this dress and these arms and
other uniform of war by God's command, she answers: "I refer as formerly to
what I have already said in reply to this."
Now on Thursday, February 22nd, she declared that her voice had told her to go to
Robert, captain of Vaucouleurs, and he would give her men-at-arms; to which she
answered that she was a poor maid who could neither ride nor fight. She declared
that she had told an uncle that she had to go to Vaucouleurs, so he took her there.
Further, that when she went to her king, she wore man's dress. Also that before
she went to her lord the king the Duke of Lorraine sent for her; she went, and told
him she wanted to go to France. The Duke questioned her about recovering his
health, but she told him she knew nothing of that, and spoke to him little of her
She told the Duke to give her his son and his men to take her to France, and she
would pray for his health. She journeyed to the Duke by safe conduct, and
returned to Vaucouleurs. On leaving Vaucouleurs she wore man's dress, carried a
sword which the said Robert gave her, but no other arms, and was accompanied
by a knight, a squire, and four servants. She went to the town of St. Urbain, and
slept in the abbey. During this journey she passed through Auxerre where she
heard Mass in the great church, and frequently had her voices with her. Further, the
said Robert made those who were escorting
her swear to lead her safely and surely, and when she left he said to her: "Go, go,
and come what may." She said also that she had to change to man's costume
since she believed her counsel in that respect was good: that she went without
hindrance to her king to whom she sent letters for the first time when she was yet
at Ste. Catherine de Fierbois.
On Tuesday, February 27th, asked if her voice instructed her to wear the habit of a
man, she answered that the dress is but a little thing, the least of all; but she did
not wear man's dress at anybody's counsel, she wore it, and did everything, only
at the command of Our Lord and His angels. She did not wear this dress at
Robert's bidding. Asked if she had done well to wear this dress, she answered that
to her mind everything she did at God's bidding was well done, and she expects
good warrant and help for it. She said, too, that she had a sword which she took
On the 12th of March, asked if it was at Robert's request that she wore man's
dress, and if the voice had given her any command in connection with Robert, she
answered as before. Of the voice she said that everything good which she had
done had been at the instance of her voices; and, in respect of the dress, she
would answer another time, for at present she was not advised, but would reply on
the next day.
On Saturday, March 17th, asked what warrant or aid she expects from Our Lord
from the fact that she wears man's dress, she answers that in this as in other
respects she wanted no other recompense than the salvation of her soul.
"The said Jeanne attributes to God, to His angels and to His Saints instructions that
are contrary to the honesty of womankind, forbidden by divine law, abominable to
God and man, and prohibited under penalty of anathema by ecclesiastical
decrees, such as the wearing of short, tight, and dissolute male habits, those
underneath the tunic and breeches as well as the rest; and, according to their
bidding, she often dressed in rich and sumptuous habits, precious stuffs and cloth
of gold and furs; and not only did she wear short tunics, but she dressed herself in
tabards and garments open at the sides, whilst it is notorious that when she was
captured she was wearing a loose cloak of cloth of gold, a cap on her head and her
hair cropped round in man's style. And in general, having cast aside all womanly
decency, not only to the scorn of feminine modesty, but also of well-instructed
men, she had worn the apparel and garments of most dissolute men, and in
addition, had borne weapons of offense. To attribute this to the bidding of God, His
holy angels and virgin saints, is blasphemy of Our Lord and His saints, setting at
nought the divine decrees, infringement of canon law, the scandal of her sex and
womanly decency, the perversion of all modesty of outward bearing, the
approbation and encouragement of most reprobate examples of conduct."
To this thirteenth article, Jeanne answers: "I have not blasphemed God or His
On Tuesday, February 27th, asked if she thought the instruction to wear man's
dress was lawful, she answered that everything she did was at God's command;
and that, if He had bidden her wear a different dress, she would have done so, for
it was God's bidding. Asked whether she thought that in this particular instance she
had done well, she replied that she did not wear it without God's command, and
that no single action of hers was otherwise than at His command.
On Saturday, the 3rd, asked whether when she went to her king for the first time,
he inquired if she had changed her dress after revelation, she answered: "I replied
to this before," and "nevertheless, I do not recall that I was asked that." She
added it is written at Poitiers. On the same day, asked if she believed that she
would err or commit mortal sin by returning to woman's clothes, she answered
she would do better to obey and serve her sovereign Lord, namely God.
"The said Jeanne affirms that it was right so to wear garments and habits of
dissolute men; and will persist therein, saying that she must not abandon them,
except with express permission by revelation from God, to the injury of God, of His
angels and His saints."
To this fourteenth article Jeanne answers: "I do not do ill to serve God; to-morrow
you shall have a reply." The same day, asked by one of the assessors if she had
received instruction or revelation to wear man's dress, she answers that her reply
has been given, and she leaves it at that: then says that she will send answer the
next day. She adds that she knows well who made her wear man's dress, but she
does not know how she ought to reveal it.
On Saturday, February 24th, asked if she desired a woman's habit, she answered:
"If you will give me permission, send me one. I will take it and go: otherwise I do
not want one. I am content with this, since it is God's will that I should wear it."
On Monday, March 12th, asked whether she did not think she was doing wrong to
wear man's dress, she answered no; and even at that moment, if she were back
with her own party, it seemed to her that it would be to the great good of France
for her to do as she did before her capture.
On Saturday, March 17th, asked why, since she declares her wearing of male attire
to be at God's command, she asks for a woman's shift in the event of her death,
she answered it were enough for her if it were long.
"The said Jeanne having repeatedly asked permission to hear Mass, was
admonished to put off man's dress and return to woman's dress; her judges gave
her hope that she would be allowed to hear Mass and receive Communion if she
would finally put off man's dress and wear female attire, as befits her sex. She
would not agree, and preferred not to take Communion and the holy offices, rather
than abandon this dress, pretending that by so doing she would displease God, so
revealing her obstinacy, her stubbornness in evil, her want of charity, her
disobedience to the Church, and the scorn she has of the holy sacraments."
To this fifteenth article, on this Tuesday the 27th of March, Jeanne answers that
she would much rather die than turn back on Our Lord's command.
On this same day, asked if she will put off man's dress and hear Mass, she replies
that she will not yet put it off, and that it is not on her that the day depends when
she may do so. '
She says that if the judges refuse to let her hear Mass, it is in God's power to let
her hear Mass when it pleases Him, without them.
As for the remainder of the article, she answers that she confesses she has been
admonished to wear woman's dress; but she denies the irreverence and the
On Thursday, March 15th, asked which she would prefer, to wear woman's dress
and hear Mass or keep to male costume and not hear Mass, she answered:
"Promise me I shall hear Mass if I am in woman's dress, and I will answer you."
Whereupon the examiner said he would promise, and Jeanne then answered:
"What do you say if I have sworn and promised to our king not to put off this
dress? Yet I answer you: Have a long dress, reaching down to the ground, with no
train, made for me, and give it to me to go to Mass; and then on my return I will
put on once more 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." And in honor of God and of Our Lady she urged she
would be allowed to hear Mass in this good town. Whereupon she was told to take
a woman's dress, simply and absolutely. She replied: "Give me a dress such as the
daughters of a burgess wear, a houppelande, and also a woman's hood; and I will
wear it to go and hear Mass." Moreover she said, as urgently as she could, that
she besought us to permit her to hear Mass in the dress she wore, without any
On Saturday, March 17th, questioned on the subject of the woman's dress offered
to her so that she could 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 and
stripped, she asks the lords of the Church to grant her the mercy of a woman's
shift and a hood for her head; for she would rather die than turn back from her
Lord's command. She firmly believes God will not permit her to be brought so low,
or be without His aid, or miracle. 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, and that nothing in the world would
induce her to swear not to take up arms or wear man's dress, to accomplish Our
Lord's will and pleasure.
"The said Jeanne, after her capture, at the castle of Beaurevoir and at Arras, was
repeatedly and charitably admonished
by noble and eminent persons of both sexes to abandon man's dress and to wear
habits decently fitting her sex. This she absolutely refused, and still obstinately
persists in her refusal to do, as well as the other duties fitting to her sex; in all
things she behaves more like a man than a woman."
To this sixteenth article Jeanne confesses that she was admonished at Arras and at
Beaurevoir to wear woman's dress, and that she refused and still refuses. As for
the other womanly duties, she says there are enough other women to do them.
On Saturday, March 3rd, asked if she recalls whether the clerks of her own party
who examined her, some for the space of a month, others for three weeks, did
not question her about the changing of her dress, she replied that she did not
remember: that, however, they did ask her where she assumed her male
costume, and she told them it was at Vaucouleurs. Asked if they inquired of her if
she assumed it because of her voices, she said: "That is not in your case." Further
asked if she was not asked to change her habit at Beaurevoir, she answered: "Yes,
truly"; and she said she would not without God's leave. The Demoiselle of
Luxembourg asked Jean de Luxembourg not to deliver her to the English, and with
the Lady of Beaurevoir offered her a woman's dress, and told her to wear it. She
replied that she had not God's permission, and it was not yet time. She added that
Messire Jean de Pressy and others at Arras did not offer her a woman's dress;
others asked her to change her dress. Moreover, she said that 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 also whether when God revealed to
her that she should change to 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."
"When the said Jeanne came, thus clothed and armed, into the. presence of the
said Charles, she made amongst others three promises to him: the first that she
would raise the siege of Orleans; the second that she would get him crowned at
Reims; the third she would take vengeance of his enemies, that she would kill them
all by her magic art, drive them out of the kingdom, both the English and the
Burgundians. She boasted publicly of these promises many times in different
places; and to increase faith in her acts and sayings, she then and thenceforth
made use of spells, and showed up the habits, life, and secret actions of people
coming into her presence whom she had never seen or known, and boasted that
her knowledge came by revelation."
To this seventeenth article Jeanne replied that she bore to her king news from God
saying that Our Lord would restore his kingdom, would have him crowned at
Reims, and would expel his enemies. She was God's messenger to that effect; and
told him to set her boldly to work, and she would raise the siege of Orleans. She
spoke, she said, of the whole kingdom, and if the Lord Duke of Burgundy and other
subjects of the realm did not come to obedience, her king would compel them by
force. She said, with regard to the end of the article of recognizing Robert and her
king: "I hold to what I said before."
On Thursday, February 22nd, she confessed that when she came to Vaucouleurs
she recognized Robert de Baudricourt although she had never seen him, because
her voice told her it was he. She said that she found her king at Chinon, where she
arrived towards noon, and lodged at an inn; and after dinner, she went to her king
at his castle, and she recognized
[PAGE 169: NOT AVAILABLE - GRAPHIC]
him from the others, when she entered the chamber, by her voices; and she told
the king she wanted to fight the English
On March 13th, asked about a certain married priest and a lost cup, she answered
she knew nothing of that, and had never heard of it.
"The said Jeanne, as long as she remained with the said Charles, dissuaded him and
his men with all her power from negotiating any treaty of peace with his enemies,
continually incited her party to murder and shed human blood, affirming that there
could be no peace but by the sword and the lance's point: that it was so ordained
of God, since the king's enemies would not otherwise yield what they held of the
realm, and therefore to make war on them was to her mind of the greatest benefit
to all Christendom."
To this eighteenth article Jeanne answers that she summoned the Duke of
Burgundy both by letter and ambassadors to make peace with her king. As for the
English, the only peace with them is by their return to their own country, to
England. On the rest of the 'article she has made other replies, to which she refers.
On Tuesday, February 27th, asked why she did not conclude 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 for which they asked, but must go
off, with their horses, immediately. For her own part she said they could retire with
their doublets, and their life safe, if they wished; otherwise they would be taken by
assault. Asked if she had any conversation with her counsel, or voices, to find out
whether or not to grant the delay, she answered that she had no recollection.
"The said Jeanne, by consulting demons and employing spells, sent for a certain
sword hidden in the church of Ste. Catherine de Fierbois, which she had maliciously
and deceitfully hid or had hidden in this church, so that by misleading princes,
nobles, clergy, and common folk, she might more easily induce them to believe
that it was by revelation that she knew the sword was there, and they might more
readily put absolute faith in her sayings."
To this nineteenth article on this Tuesday the 27th of March, she answers that she
refers to her earlier answers in this connection: the rest of the article she denies.
On Tuesday, February 27th, asked if she had been to Ste. Catherine de Fierbois,
she answered yes; that she had heard Mass there three times on the same day,
and then went on to Chinon. The same Tuesday she said she had a sword from the
church of Ste. Catherine de Fierbois that she sent for when at Tours or Chinon; it
was in the earth behind the altar, and immediately afterwards the sword was
found, all rusted. Asked how she knew the sword was there, she replied it was in
the ground, rusted over, with five crosses upon it; she knew through her voices,
and said she had never seen the man she sent to fetch it. She wrote to the clergy
asking if it was their pleasure she should have this sword, and they sent it to her.
She thought it was not buried deep behind the altar; she did not know exactly
whether it was in front or behind the altar, yet she thought she wrote it was
behind. As soon as the sword was found, she added, the priests rubbed it and the
rust fell off at once without effort. An armorer of Tours fetched it. The priests of
Ste. Catherine and also of Tours gave her a scabbard; there were two, one of
crimson velvet, the other of cloth of gold. She herself had another made of very
leather, and added that when she was captured she had not this sword with her,
though she wore it continually until she reached St. Denis. Asked how it was
blessed, whether she said or asked any benediction over the sword, she answered
she had never asked blessing for it or known how to. She loved the sword, since it
had been found in the church of St. Catherine whom she loved.
Asked on Saturday, March 17th, what was the purpose of the five crosses on the
sword, she answered that she did not know.
"The said Jeanne put a spell on her ring, her standard, on certain pieces of linen or
pennons, which she used to bear or have her men bear before her, as she did upon
the sword she claimed to have found by revelation at Ste. Catherine de Fierbois,
affirming that these objects brought good fortune. She uttered many curses and
incantations over them in different places, publicly declaring that with their aid she
would do great things and overcome her enemies, that her men could meet with
no defeat in their attack or fighting, or suffer any misfortune, because they bore
such pennons. In particular she publicly uttered and proclaimed this at Compiègne,
on the eve of her attack upon the lord Duke of Burgundy, during the course of
which she was captured and taken prisoner, and many of her men were wounded,
killed, and taken. This she as much as declared when at St. Denis she incited her
company to attack Paris."
To this twentieth article Jeanne, on Tuesday, March 27th, answered that she
abides by her earlier answers in this connection. Furthermore, she adds that in
nothing she did was there witchcraft or other magic art. With regard to her
standard, she refers herself to the good fortune Our Lord brought it.
On Tuesday, February 27th, asked if she had her sword when she was captured,
she answered no, but a certain sword taken from a Burgundian instead.
On Thursday, March 1st asked who gave her the ring now in the possession of the
Burgundians, she answered her father and mother; she thought it had written on it
Jhesus Maria, but she knew not who wrote these words. The ring had no stone
and was given her at Domrémy. She said her brother gave her another ring besides
the one which we, the bishop, held, and she charged us to give it to the Church.
Never, she said, did she tend or cure any person with the aid of these rings.
On Saturday, March 3rd, asked whether when the king first set her to work and
she had her standard made, the men-at-arms and others of her party did not have
pennons made like hers, she answered: "It is well to know that the lords kept their
own arms." She replied that certain of her companions in arms had them made at
their pleasure, others did not. Asked of what stuff they had them made, whether of
linen or of cloth, she answered it was of white satin, and on some were fleurs-de-lys. She had only two or three lances in her company, but her companions in arms
sometimes had pennons made like hers, doing so merely to distinguish their men
from others. Asked if the pennons were often renewed, she answered that she did
not know, that when the lances were broken, new pennons were made. Asked if
those made like hers brought good fortune, she answered that she did indeed
sometimes say to her men: "Go boldly in the midst of the English," or "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 that she certainly told
them what had happened and would happen again. Asked if she had thrown or had
others throw holy
water over the pennons, when they were first taken, she answered that she did
not know, and if it was done it was not at her instruction. Asked if she ever saw
holy water sprinkled on them, she answered: "That is not in your case," and if she
did, she was not now advised to reply. Asked if her companions in arms did not
have written on their pennons Jhesus Maria, she answered that by her faith she did
not know. Asked if she had borne round the altar or church, or had others bear it,
cloth which was to be made into pennons, she answered no, and she had never
seen it done.
On Saturday, March 17th, asked what her ring which had Jhesus Maria written on it
was made of, she answered she did not exactly know. If it was gold, it was not of
fine gold: she does not know if it was gold or brass, but thinks there were three
crosses upon it, and, to her knowledge, no other sign save Jhesus Maria. Asked
why she gladly looked at this ring when she was going into battle, she answered 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 to her.
Asked what part of her she touched she answered: "You will get nothing more
"The said Jeanne, thereto incited by her temerity and her presumption, had the
names Jhesus Maria written in her letters, signed with a cross between, and
addressed them from herself to Our Lord the King, to My Lord Duke of Bedford,
then regent of France, and to the lords who held the siege at Orleans, letters
containing many things evil, pernicious, and contrary to the Catholic faith, of which
the tenor follows."
To this article, this Tuesday, March 27th, Jeanne answers that she did not send
these letters out of pride or presumption,
but at Our Lord's bidding, and confesses to the letters, except for three words.
On Thursday, February 22nd, she said she had sent letters to the English at
Orleans, telling them to retire, according to the contents of the letters which were
read to her, except for two or three words, for example, she declares that where it
says Surrender to the Maid, it should read Surrender to the king, similarly for body
for body and chieftain of war. The tenor of the letters begins "King of England, etc."
and they are subscribed + Jhesus Maria +
On Saturday, March 3rd, asked if her own party firmly believed her to be sent from
God, she answered she knew not whether they did, and referred us to their
opinion; but if they did not, yet she is sent from God none the less. Asked if she did
not think that they held a wise belief by deeming her to be sent from God, she
answered: "If they believe I am sent from God, they are not deceived."
"+ Jhesus Maria +
"King of England, and you Duke of Bedford, calling yourself regent of France, you,
William Pole, Count of Suffolk, John Talbot, and you Thomas Lord Scales, calling
yourselves lieutenants of the said Duke of Bedford, do right in the King of Heaven's
sight. Surrender to The Maid sent hither by God the King of Heaven, the keys of all
the good towns you have taken and laid waste in France. She comes in God's
name to establish the Blood Royal, ready to make peace if you agree to abandon
France and repay what you have taken. And you, archers, comrades in arms,
gentles and others, who are before the town of Orleans, retire in God's name to
your own country. If you do not, expect to hear tidings from The Maid who will
shortly come upon you to your very great hurt. And to
you, King of England, if you do not thus, I am "chef de guerre"; and whenever I
meet your followers in France, I will drive them out; if they will not obey, I will put
them all to death. I am sent here in God's name, the King of Heaven, to drive you
body for body out of all France. If they obey, I will show them mercy. Do not think
otherwise; you will not withhold the kingdom of France from God, the King of
Kings, Blessed Mary's Son. The King Charles, the true inheritor, will possess it, for
God wills it, and has revealed it to him through The Maid, and he will enter Paris
with a good company. If you do not believe these tidings from God and The Maid,
wherever we find you we shall strike you and make a great tumult ["hahay"] than
France has heard for a thousand years. Know well that the King of Heaven will send
a greater force to The Maid and her good men-at-arms than you in all your
assaults can overcome: and by blows shall the favor of the God of Heaven be
seen. You Duke of Bedford, The Maid prays and beseeches not to bring yourself to
destruction. If you obey her, you may join her company, where the French shall do
the fairest deed ever done for Christendom. Answer, if you desire peace in the city
of Orleans; if not, bethink you of your great hurt soon. Written this Tuesday of
"From the tenor of these letters it is manifest that Jean has been deceived by evil
spirits, and that she has frequently
consulted them in her actions; or, to mislead the peoples, she has perniciously and
falsely invented such fictions."
To this article she replies, she denies the end of it which declares she acted on the
counsel of evil spirits.
On February 27th she said she would rather have been drawn by horses than have
come to France without God's leave.
"The said Jeanne misused the names Of Jhesus and of Maria, the sign of the Cross
placed between them, and warned certain of her party that when they found these
words and this sign in letters from her they should believe and do the opposite of
what she wrote."
To this article on this Tuesday, March 27th, Jeanne answers by referring herself to
another answer she made in this connection.
On March 17th, asked what the purpose was of the sign she put in her letters, and
of Jhesus Maria, she answered that the clerks who wrote her letters put them in,
and some said it was proper to put the two words Jhesus Maria.
"The said Jeanne, usurping the office of angels, said and affirmed she was sent
from God, even in things tending openly to violence and to the spilling of human
blood, which is absolutely contrary to holiness, and horrible and abominable to all
To this article on this Tuesday, March 27th, Jeanne answers that she first asked for
peace, but if peace was not agreed to, she was quite prepared to fight.
On Saturday, February 24th, she said she came from God and had no business
here, in this trial, and asked to be sent
back to God from Whom she came. On Saturday, March 17th, she said that God
sent her to help the kingdom of France.
"The said Jeanne, being at Compiègne in August of the year of Our Lord, 1429,
received a letter from the Count d'Armagnac of which the tenor follows."
To this article on this 27th of March Jeanne answers that she refers herself to the
answer she made before in this connection.
On Thursday, March 1st, asked if she had not received a letter from the Count
d'Armagnac about which of the three claimants to the Papacy he should obey, she
answered that the Count did write her a letter to this effect, to which she replied,
amongst other things, that when she was in Paris or anywhere at leisure, she
would answer. She was about to mount her horse when she gave this answer.
After letters from the Count and from Jeanne were read, she was asked whether
that was her actual reply. She answered that she thought she had made that
answer in part, but not all of it. Asked if she had professed to know, by her counsel
of the King of Kings, what the Count should believe in the matter, she answered
she knew nothing about it. Asked if she entertained any doubt concerning whom
she should obey, she answered that she did not know how to instruct him to obey
since he asked her to say whom God wanted him to obey. For her part she
believed that 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, though not through her. To the Count's inquiry as to whom God
wished him to obey, she replied that she did not know; but sent him several
messages not put into writing. For her part she believed in our Holy Father the
Pope at Rome. Asked why she had written that she would answer at some other
time, if she believed in the Pope of Rome, she said the answer referred to a
different matter from the three popes. Asked if she had said she would have
counsel on the question of the three popes, she answered she had never written,
or caused to be written so, she swore by her oath, anything concerning the three
"My very dear Lady, I commend myself humbly to you and beseech you for God's
sake, seeing the division which now exists in the holy Church Universal, concerning
the question of the popes (for there are three contending for the papacy: one
dwells at Rome and is called Martin V, whom all Christian Kings obey; the other
dwells at Peñiscola, in the kingdom of Valencia, and is called Clement [VIII]; the
third dwells no man knows where, unless it is the Cardinal of St. Estienne and a few
folk with him, and is called Benedict XIV. The first, who is called Pope Martin, was
elected at Constance by the consent of all the Christian nations; he who is called
Pope Clement was elected at Peñiscola, after the death of Benedict XIII, by three of
his cardinals; the third, called Pope Benedict XIV, was secretly elected at Peñiscola
also by Cardinal Saint-Estienne), I beseech you to entreat Our Lord Jesus Christ
that in His infinite mercy He declare unto us through you which of the three
aforesaid is the true Pope, and which He would have us henceforth obey, him who
is called Martin, or him who is called Clement, or him who is called Benedict; and in
whom we should believe, in secret, and without dissimulation or public
manifestation; for we are all ready to do the will and pleasure of Our Lord Jesus
Entirely your Count d'Armagnac."
"To which the said Jeanne made answer by a letter signed with her own hand, of
which the tenor follows."
"Jhesus + Maria
"Count d'Armagnac, my good and very dear friend, Jeanne the Maid informs you
that your message has reached her, wherein you declare you have sent to her to
discover which of the three Popes mentioned in your memorial you should believe.
In truth I cannot well for the present tell, until I am in Paris or at rest elsewhere, for
I am now too pressed by the business of war: but when you hear I am in Paris,
send me a message and I will tell you in whom you should rightfully believe, and
what I shall know by the counsel of my just and Sovereign Lord, the King of all the
World, and as far as I can, what you should do. I commend you to God: may He
keep you. Written at Compiègne the 22nd day of August."
"And so required, as has been related, by the Count d'Armagnac, to say which of
the three was the true Pope, and in whom he should believe, she not only cast
doubt upon which it was, when there was only one true and authentic Pope, but
also, presuming too much for herself, holding the authority of the Church Universal
to be of little weight, preferring her own word to the authority of the whole Church,
she affirmed that within a fixed interval, she would inform him in which Pope he
should believe; which she would discover by God's counsel, as her letter declares
at greater length."
To the articles XXVII, XXVIII, XXIX and XXX which were explained to her word for
word, Jeanne refers to the answer she has made, which is put under article XXVI.
This Wednesday after Palm Sunday, 1431, March 28th. The reading of the articles
[And first, required to take oath, she answered she would willingly swear to speak
the truth on that which touched her case, and so she swore.
To the article touching her dress, she answered that she wore her habit and arms
at God's bidding; this was true both of the male costume and the arms.
When asked to abandon this dress, she answered she would not give it up without
Our Lord's permission, not even to save her head, but, please God, it would soon
be put off. She added, that if she had not Our Lord's permission, she would not
wear woman's dress.]
"The said Jeanne, in and since the time of her youth, has boasted and daily boasts
of having had many revelations and visions, and concerning these, in spite of being
charitably admonished and lawfully and properly required upon legal oath, she
would not and will not swear; further, she refuses to declare them sufficiently by
word or sign; but did and still does put off, contradict, and refuse. And when
formally refusing to swear, on many and several occasions, she said and affirmed,
in her examination and elsewhere, that she would
not discover her visions and revelations, even if her head were cut off or her body
were dismembered; that we should not drag from her lips the sign which God
showed her, by which she knew she came from God."
To this thirty-first article, Jeanne answers that concerning the sign or other things
contained in this article she may well have said she would not reveal it, and adds
that her earlier confession should contain that without God's leave she would not
reveal the sign.
On February 22nd she said there was no day when she did not hear this voice, or
when she did not need it.
On Saturday, February 23rd [24th], she said that on that night her voice told her
many things for the good of her king which she wished her king might know that
day, if she had to go without wine till Easter, for he would cat the more happily for
On Tuesday, February 27th, she said she had told her king at one time all that had
been revealed to her, for it concerned him nearly. On this Tuesday, she said that
she addressed letters to her king to find out if she should enter the town where he
was; that she had journeyed a good 150 leagues to come to his aid, and she knew
many things to his advantage. She thought the letters told how she would be able
to recognize him among all the others.
On Thursday, March 1st asked in what form St. Michael appeared, she answered
that she did not see his crown, and knew nothing of his apparel. Asked if St.
Michael was naked, she answered: "Do you think God has not wherewithal to
On Tuesday, March 15th required to tell how she hoped to escape from the castle
of Beaulieu, between two pieces of wood, she answered that she was never
imprisoned in any place but she would gladly escape; and being in this castle,
she would have shut her guards up in the tower, had it not been for the porter,
who had seen and encountered her. It seemed, she said, 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. On this same day, asked about the
size and stature of the angel who appeared to her, she said that she would answer
on Saturday with the other matters, namely, what should please God. The same
day, asked if she had said that one is sometimes hanged for telling the truth, and if
she knew of any fault or crime of hers for which she should fear death, if she did
not confess, she answered no.
On Saturday, March 17th, asked about the age and apparel of St. Catherine and
St. Margaret, she answered: "You have my reply in this matter, and will get none
other from me. I have answered you as best I can."
"Consequently you can and must conclude that these revelations and visions, if
Jeanne ever had them, proceed rather from evil and lying spirits than from good;
and so they must be presumed by you, in view especially of the cruelty, pride,
bearing, actions, lies and contradictions indicated in the several articles, which may
well be said and held to be lawful and entirely legitimate presumptions."
To this thirty-second article Jeanne answered, on the Wednesday after Palm
Sunday, March 28th, that she denies it, and declares she has acted from the
revelations of St. Catherine and St. Margaret, and will so maintain till her death.
This same day she said that she was advised by certain of her party to put Jhesus
Maria on her letters; which she did on some, and not on others. Where it is written
she has done is at God's bidding," should read "All the good I have done."
Asked, on this same day, whether her expedition to La Charité was well or ill done,
she answered: "If I have done wrong, I will confess."
Asked if it was right for her to go to Paris, she answered that the French noblemen
wished to, and by so doing, she believes, they performed their duty of attacking
"The said Jeanne presumptuously and rashly boasted and boasts of knowing the
future and having known the past, of discovering things secret or hidden; and this
attribute of God she attributes to herself, a simple and unlearned creature."
To this thirty-third article, this Wednesday, March 28th, Jeanne answers: "It is for
God to make revelations to whom He pleases," and of the sword and other things
to come which she told, she knew them by revelation.
On Saturday, February 24th, she said the Burgundians will have war, if they do not
as they should; she knows it by her voice.
On Tuesday, February 27th, asked whether when the assault was to be made at
Orleans, she did not tell her men that she would receive the arrows, crossbolts and
stones, she answered no; and there were a hundred or more wounded. But she
did tell them to have no fear, and they would raise the siege. Asked, on the same
day, 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,
because it had been revealed to her; this she told her king before going there. She
said also that at the assault upon the fortress of the Bridge she was wounded in
the neck by a crossbolt; but received great comfort from St. Michael, and was
better in a
fortnight. Asked if she knew beforehand that she would be wounded, she answered
that she did indeed, and had told her king so; but that notwithstanding, she would
not give up her work. It was revealed to her by the voices of St. Catherine and St.
Margaret. She added that she herself was the first to plant the ladder up against
the fortress of the Bridge, and as she was raising it, she was wounded in the neck
with a crossbolt.
On Thursday, March 1st she said that within seven years the English would lose a
greater stake than they did at Orleans; that the English will suffer a greater loss
than ever they did in France, which will be by the victory God will send the French.
This she knows by revelation, it will happen within seven years, and she is very
vexed that it should be so long postponed. She says, as above, that she knows it
by revelation, as well as she knows that we were before her. She said: "I know it
as well as I know you are here." 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." This same day, asked if she said it would happen before Martinmas, she
answered that she had said that many things would be seen before then; and it
might well be that the English would be overthrown and stricken to the ground.
Asked what she told John Grey, her guard, in prison, about Martinmas, she
answered: "I have told you!" Asked through whom she knew it would happen
before Martinmas, she answered that she knew it from St. Catherine and St.
This same Thursday, March 1st asked what promises St. Catherine and St.
Margaret made her, she answered: "That is not in your case," and, amongst other
things, they told her that her king should be reëstablished in his kingdom, whether
his enemies wished it or not. The same day she said she knew
well that her king would regain the kingdom of France, as well as she knew we
On Saturday, March 3rd, asked if the voices told her anything in a general way, she
answered: "Yes, indeed, they told me I shall be delivered; but I do not know the
day or the hour; and that I must boldly show a cheerful countenance before you."
On Saturday, March 10th asked if the sally at Compiègne was made at the
instruction of her voices, she answered that in Easter week last, when she was in
the trenches at Melun, she was told by the voices of 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 everything in good part, and God would aid her. This
same day, asked if since Melun she had been told by her voices that she would be
captured, she answered yes, several times, nearly every day. She asked of her
voices that when she was taken she might die quickly without long suffering in
prison; and her voices told her to be resigned, that it must so happen, but they did
not tell her when. If she had known when she was to be captured, she would not
have gone. She had often asked them, but they did not tell her. The same day she
said that when she had to leave for her king, she was told by her voices: "Go
boldly; when thou art in the king's presence, he shall have a good sign to receive
thee and believe in thee."
On Monday, March 12th, asked how she would have delivered the Duke of Orleans,
she answered she would have taken enough English prisoners in this district to
ransom him; and if she had not taken enough, she would have crossed the sea to
fetch him by force from England. Asked if St. Catherine and St. Margaret had told
her absolutely and unconditionally that she would take enough prisoners to ransom
the Duke, who was in England, or else she should cross the sea
to fetch him and bring him back within three years, she answered yes, and she told
the king to let her have her way with the prisoners. She added that if she had gone
on for three years unhindered she would have delivered him. She said that she
needed less than three years and more than one, but does not now remember.
On Wednesday, March 14th, asked to what peril and danger we, bishop and clerics,
expose ourselves by trying her, she answered that St. Catherine told her she
should have help; she does not know whether this will be her deliverance from
prison, or if, whilst she is being tried, some tumult may arise through which she can
be delivered. She thinks it will be one or the other; and most often her voices tell
her she will be delivered by a great victory. And then they say: "Take everything
peacefully; have no care for thy martyrdom."
"The said Jeanne, persisting in her rash and presumptuous ways, has declared,
spread abroad and published that she is able to recognize and distinguish the voices
of God's archangels, angels, and saints, affirming that she can distinguish them
from human voices."
To this thirty-fourth article on Wednesday, March 28th, Jeanne replies that she
abides by her former answers in this connection and in respect of her rashness and
the end of the article, she refers herself to the judgment of Our Lord.
On Tuesday, February 27th, asked if it was the voice of an angel, or of a saint, or
of God Himself, which spoke to her, she answered that it was the voice of St.
Catherine or St. Margaret. Their heads were crowned in 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." The same day, asked how
one saint from the other, she answered that she knew them by the greeting they
gave her, and because they tell her their names.
On Thursday, March 1st asked how she knew whether her apparition was man or
woman, she answered: "I know well, and I recognize the saints by their voices,"
and because they revealed themselves to her. The same day, asked what part of
them she saw, she answered the face. Asked if they had hair, she answered: "It is
well to know 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 said they spoke very well and
beautifully, and she understood them well. Asked how they spoke if they had no
other members, she answered: "I refer me to God." On March 15th, asked if she
had no other sign than these apparitions were good spirits, she answered: "St.
Michael certified it before the voices came to me." Asked how she knew it was St.
Michael, she answered: "By the angels' speech and tongue," and she firmly
believed they were angels. Asked how she knew it was the speech of angels, she
answered that she believed it very soon and had the desire to believe it. She added
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 evil 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. She answered that at
first 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 replied 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 amongst 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 great pity that was in the kingdom of France.
"The said Jeanne hath boasted and affirmed that she is able to tell whom God
loves and whom He hates."
To this thirty-fifth article, this Wednesday, March 28th, she answers: "I abide by
what I have already answered, with regard to the king and the Duke of Orleans";
of other folk, she knows nothing. She says she knows very well that God loves her
king and the Duke of Orleans more than her, for their bodily ease; and she knows
this by revelation.
On Thursday, February 22nd, she said that she knows God loves greatly the Duke
of Orleans, and also that she had had more revelations about him than any man
alive, save her king.
On Saturday, February 24th, asked if she could so influence the voice that it would
obey her and take news to her king, she answered that 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 He will be able to send revelations to the king, and with this I
shall be well pleased." Asked why