they founded them upon mere conjectures, as appears from the deposition made at the process of

saints, of certain profound secrets: for instance, that she will be delivered from prison, and that the French, in her company, will perform the grandest feats of arms ever yet achieved in Christendom; and still further, that by these revelations she was made acquainted with persons she had never seen before; and that she discovered and caused to be found a certain sword that was concealed under ground.

ARTICLE V.

(First, in reference to Article I.)

She adds that the two saints commanded her, by order of God, to assume and to wear the dress of a man; that she adopted the same, and still retains it, obeying this injunction with such scrupulous perseverance, that she sometimes plainly states, she would rather die than relinquish these vestments, unless such a command was by the order of God; nay, she has even submitted to be debarred from attending mass, and from receiving the sacrament of the eucharist, at the periods prescribed to the faithful, rather than resume the female attire.

ARTICLE V.

This same woman states and affirms, that by the command and with the good-will of God, she has adopted and uniformly worn the dress commonly assumed by men. She further states, that, having received the order of God to wear such apparel, it was requisite she should appear in a short robe, a petticoat, sleeves, and short clothes fastened with many tags; that her hair should be cropped round above the ears, and nothing appear upon her person indicating the female sex, save and except what nature had given her to distinguish the difference of the sexes.

revisal, by Thomas de Courcelles, one of the assessors who presided at the process of condem

She confesses that she has frequently received the eucharist thus attired; and although several times charitably spoken to and advised to resume the vestments of a woman, she could never be prevailed upon to acquiesce, explicitly stating, that she would rather die than change her dress, or that she would not do so unless by God's command; and that, if she wore the male costume with those in whose behalf she armed herself and so acted prior to her capture and detention, it was one of the most signal services which could occur to the kingdom of France; adding, that for all the world she would not make oath that she never again would wear man's clothing, or desist from bearing arms; and in saying thus much, she states, that she has acted well, and that she does right in obeying God and his orders.

ARTICLE VI.

She avows and agrees that she has caused several letters to be written, in which were the words, "Jesus Maria," and the figure of a cross; that she sometimes subjoined a second cross, and that the latter signified that what she mentioned in her letter was not to be put into effect; that in other letters she stated, that she would cause those to be executed who should not obey her letters and ordinances; that she should be recognised by the feats she performed, having the best right, even the order of the God of heaven; and she frequently asserts that she has performed nothing but by virtue of the revelations and commands of God.

ARTICLE VII.

She further says and avows, that when about seventeen years of age, she went, of her own accord, and by virtue of a revelation, to a certain esquire whom she had never seen, leaving

nation. The accomplices in this plot were alone in possession of the secret of its management. The

the paternal roof against the will of her father and mother, who were almost bereft of their senses when made acquainted with her departure; that she entreated this esquire to conduct or cause her to be conveyed to the prince of whom we have previously spoken; that, in consequence, this captain, at her request, gave her a sword and the accoutrements of a man, and that he ordered a knight, a squire, and four valets, to escort her; that on arriving in the presence of the prince, she told him she was anxious to carry on the war against his adversaries, and at the same time promised to procure for him a vast territory and to overcome his enemies, for which purpose she was despatched by the God of heaven; adding, that in all this she has acted rightly by the order of God, and in virtue of revelation.

ARTICLE VIII.

She says and declares, that of herself, and without being forced or engaged thereto by any one, she precipitated herself from a certain high tower, rather choosing to die than be delivered into the hands of her adversaries, and survive the destruction of the city of Compiegne. She further says, that she could not prevent thus precipitating herself to the earth, notwithstanding the two saints had ordered her to the contrary; and although she agrees that it was a weighty crime to offend these saints, yet she well knows that the sin was forgiven after she had confessed herself; and this she states was revealed to her.

ARTICLE IX.

(First, in reference to Article I.)

The two saints revealed to her that she should be saved in the glory of the blessed, and that she would ensure the salvation

prisoner's replies, altered in private, were communicated to a select number of persons who

of her soul, if she preserved her virginity, which she had offered up the first time she saw and heard them; and in respect to this revelation she affirms, that she is as certain of her salvation, as if she was actually and in very deed enjoying the kingdom of heaven.

ARTICLE IX.

This same woman affirms that these two saints promised to conduct her into paradise, if she faithfully preserved the virginity of her body and soul, which she had dedicated to them. She says that she is as sure of this as if she were already in the glory of the saints; and she does not think she has committed any deadly sin, or else it appears to her the two saints would not visit her daily, as they are wont to do.

ARTICLE X.

This same woman states and affirms, that God loves certain persons, whom she designates and names, and who are still living; that he loves them better than herself; and that she knows this by means of the revelation of Saints Catherine and Margaret, who speak to her, not in English, but in French, because they are not on the English side; and that as soon as she had ascertained that the voices were in favour of the prince above adverted to, she did not love the Burgundians.

ARTICLE XI.

She says and avows, that in respect to these voices and spirits, whom she denominates Michael, Gabriel, Catherine, and Margaret, she has worshipped them many times, by uncovering her head (caput discoperiendo), in bending her knees, in prostrat

were deemed worthy of confidence; but one of the parties, whose name has not been preserved, made

ing herself to the earth upon which they trod, and in offering up to them her virginity; that when embracing and kissing the two female saints, she corporeally and sensibly touched their persons; that she has frequently summoned them to her in order to demand their aid and advice, though they frequently appear without being called; that she acquiesces with and obeys their counsels, and has so continued to do from the commencement, without consulting any one, whether father or mother, whether curate, prelate, or any other ecclesiastic. Nevertheless she believes that voices, with male and female saints of this description, visit her from God, and by his orders, as firmly as she believes in the Christian religion, and that our Lord Jesus Christ has suffered death for our deliverance; and that if an evil spirit appeared feigning to be Saint Michael, she would well know how to discern whether it was himself or not.

This woman further adds, that of her own consent, and without being urged thereto, she has sworn to these two saints not to reveal the sign of the crown which was given to the prince to whom it was sent; and she also states that she could not reveal the same until she gained permission so to do.

ARTICLE XII.

This woman avows and affirms, that if the church were desirous she should do any act contrary to what she says God has ordered her, she would not comply for any earthly thing, affirining that she knows what is contained in her process proceeds from the ordinance of God, and that it would be out of her power to act otherwise. Besides this she adds, that she will not refer to the decision of the church militant, or to that of any living man, but