habit, which should be immediately done if it solely depended upon herself. The interrogatories being concluded, the ordinary process was then commenced against La Pucelle.

On the 26th of March, it was resolved that the accused should be interrogated on the articles proposed by the proctor, amounting to twenty, and that if she refused to reply, they should be considered as confessed and averred.

At this juncture Jean de Fonte, Isambart de la Pierre, and Martin L'Advenu, visited La Pucelle, and entreated her to submit to the church; explaining at the same time that thereby was meant the Pope and the Holy Council. It appears that this advice made a strong impression on the prisoner, who from that period began to place less confidence in the representations of the perfidious Loiseleur.

On the Holy Saturday before Easter, being the 31st of March, La Pucelle was summoned to give answer to the several points concerning which she had not as yet explained herself. It was during this sitting that brother Isambart returned to advise her to submit herself to the Council of Basil. Jeanne, always apprehensive of fresh schemes to insnare her, inquired what she was to understand by a General Council? Isambart boldly replied, that it was a congregation of the whole universal church, and that in such council there would be as

many on her side as on that of the English. On hearing this, Jeanne exclaimed aloud: "Ho! puisque en ce lieu sont aucuns de notre partie, je veux bien me rendre et me soumettre au concile de Bâle - Ho! since in this place there are none upon our side, I am willing to give up and submit myself to the council of Basil." Immediately after this the bishop of Beauvais, furious and indignant, cried out: "Hold your tongue, envoy of the devil!" He then told the notary to take special care not to write down that Jeanne had submitted to the General Council of Basil. "Hélas!" sighed out the wretched prisoner, vous écrivez ce qui est contre moi, et vous ne voulez pas écrire ce qui est pour moi ! — Alas! you write down what is against me, but you will not record that which is favourable to me!" Upon this occasion the English party threatened to throw brother Isambart into the Seine for his humane interposition.

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The bishop of Beauvais ascribed to Isambart's advice the change that was apparent in the system of defence resorted to by La Pucelle, and he in consequence adopted measures to prevent the admission of any one into the prisoner's chamber without his sanction. The assessors, however, declared that the accused ought to have advisers; and the bishop of Beauvais apparently yielded to the remonstrances of the tribunal; but he secretly communi

cated every thing that transpired to the English council, in order to raise obstacles, without seeming to interfere.

Unfortunately for Jeanne, the number of assessors present, when she preferred her appeal to the Pope and the General Council, was very inconsiderable; and among these there were some who were bought over to the bishop of Beauvais.

The seventy heads of accusation preferred against La Pucelle by Estivet, the proctor, were first reduced to thirty-one, and ultimately to twelve.

It

These twelve articles, as they are rather curious, we deem worthy of insertion.

Articles of Accusation alleged against Jeanne d'Arc, and concerning which the University of Paris was consulted by the Tribunal instituted at Rouen.

ARTICLE I.

A certain woman says and affirms, that being of the age of thirteen or thereabouts, she has beheld with her mortal eyes Saint Michael, who came to offer her consolation, and sometimes also Saint Gabriel, who appeared to her under a corporeal form; and at other times a great host of angels, and that then Saints Catherine and Margaret also presented themselves to her under corporeal forms; that she even beholds them daily, and has heard their voices; that sometimes she has embraced and kissed them, touching their bodies. She has also seen the heads of angels and of the two saints; but she would state nothing respecting the other parts of their bodies nor their habiliments.

That these two saints have sometimes spoken to her near a

was assumed that they contained the substance of the replies made by the prisoner, which, however,

fountain situated contiguous to a great tree commonly called The Fairies' Tree, which fairies are said to frequent, and whither persons resort for the recovery of their health, although profane the spot; and that many times in this and other places she has worshipped, and performed reverence to them.

She further states, that these two saints appeared and showed themselves to her afterwards, adorned with beautiful and precious wreaths of flowers, and that they repeatedly stated to her, by the order of God, that it was necessary she should repair to a certain secular prince, and promise him, that by her assistance and labour he should recover, by force of arms, a very large temporal domain and great worldly honour; that he would prove victorious over his enemies; that he would receive her into his service, and would furnish her with arins and a body of armed men for the execution of her promises. And moreover, &c. (See Article V.)

She further states, that these two saints tolerated her conduct, when, without the knowledge and against the will of her father and mother, at the age of seventeen, or thereabouts, she quitted the paternal dwelling; and associating herself with a multitude of armed men, spent her days and nights with them, seldom having any female companion.

The saints said and commanded her to execute many other things, in consequence of which she styles herself the messenger of the God of heaven and of the church triumphant.

ARTICLE II.

This same woman further states, that the sign which induced the prince to whom she was sent to place confidence in her revelations, and to allow her to carry on the war, was the descent

was very far from the truth: for, instead of writing down the articles in the words of Jeanne d'Arc,

of Saint Michael and a host of angels, some with wings, and some wearing crowns, among whom were Saints Catherine and Margaret; that having presented themselves to the prince, Saint Michael and his attendant saints and angels tarried for a long time upon the earth, parading the paths, ascending the steps, and appearing in his chamber; that one of these angels presented the prince with a crown of very pure and precious gold, and bowed in reverence to him. This woman once stated that she believed that the prince was alone when he received this sign, but it appears that many persons were near him; and at another time, that an archbishop received the sign, which was a crown, and gave the same to the prince, in presence of many temporal lords.

ARTICLE III.

This woman knows and is certain, that he who visits her is Saint Michael, on account of the excellent advice and succours which he has afforded her, the good doctrine which he has instilled into her, and because he declared himself to be Saint Michael; that she in like manner distinguishes the two saints from each other, because they name themselves when saluting her; that on this account she believes him to be Saint Michael; and she believes that the conversations and actions of the said saint are true and good, as firmly as she believes that our Lord Jesus Christ suffered and died for our redemption.

ARTICLE IV.

She moreover states, that she is certain of many acts that will come to pass in future, and professes to have had a foreknowledge, through the revelations made to her by the two