The points of mortal sin, of which Joan finally stood accused, were the following: 1, The attack on Paris on a feast day; 2, taking the horse of the Bishop of Senlis; 3, leaping from the tower of Beaurevoir; 4, wearing male costume; 5, consenting to the death of Franquet d'Arras at Lagny.
Of these the most surprising to modern ideas is the one referring to costume, yet it was on this that the judges laid most stress. Even the severest of sumptuary laws has never made the wearing of male dress by a woman a capital crime; yet, though Joan had recanted and been received into the Church, the moment that she put on male attire she was doomed on that account only. Whether she donned it by accident, by treachery, by force, or out of bravado, the extraordinary fact remains that the mere resuming of male garments was the signal for her death without further trial. On the Sunday she wore the dress, on the Monday she was condemned, on the Tuesday the sentence was communicated to her, on the Wednesday she was burned, as an 'idolator, apostate, heretic, relapsed'. If, as I suppose, she were a member of the Dianic Cult, the wearing of male attire must have been, for her, an outward sign of that faith, and the resuming of it indicated the relapse; the inscription on the high cap, which she wore at her execution, shows that the judges at least held this opinion. Throughout the trial questions were poured upon her as to her reasons for wearing the dress, and she acknowledged that she wore it, not by the advice of a human man [per consilium hominis mundi] ... 'Totum quod feci est per praeceptum Domini, et si aliam praeciperet assumere ego assumerem, postquam hoc esset per praeceptum Dei.' Asked if she thought she would have been committing mortal sin by wearing women's clothes, she answered that she did better in obeying and serving her supreme Lord, who is God. She refused to wear women's dress except by command of God: 'I would rather die than revoke what God has made me do.'
On her letters were placed sometimes the words Jhesus Maria or a cross. 'Sometimes I put a cross as a sign for those of my party to whom I wrote so that they should not do as the letters said.' Though the mark was merely a code-signal to the recipient of the letter, it seems hardly probable that a Christian of that date would have used the symbol of the Faith for such a purpose. She also consistently refused to take an oath on the Gospels, and was with difficulty persuaded to do so on the Missal. When she was asked whether she had ever blasphemed [blasphemaverit] God, she replied that she had never cursed the Saints [maledixit Sanctum vel Sanctam]. When pressed whether she had not denied [denegaverit] God, she again refused a direct answer, saying that she had not denied the Saints [denegaverit Sanctum nec Sanctam].
The general feeling towards her among the Christian priesthood is shown by the action of Brother Richard. When he first entered her presence 'he made the sign of the cross and sprinkled holy water, and I said to him, Approach boldly, I shall not fly away.'
Another point to be noted is her answer that she learned the Paternoster, Ave Maria, and Credo from her mother, thus proving that she was not of a witch-family. According to Reginald Scot it was sufficient evidence to condemn a woman to death as a witch if her mother had been a witch before her. At the same time, however, Joan refused to say the Paternoster except in confession, when the priest's lips would have been sealed if she had proved herself not to be a Christian. She was very urgent to confess to the Bishop of Beauvais, but he was too wary to be caught.
She first heard the 'Voices' at the age of thirteen, the usual time for the Devil and the witch to make 'paction'. One of her followers, Pierronne, was burnt as a witch, avowing to the last that she had spoken with God as friend with friend, and describing the costume of her Deity with a detail which shows the reality of the occurrence. If also there is any weight to be attached to certain names—as seems likely after studying the lists given above—then we have in this history four of the chief witch-names; Joan, the daughter of Isabel, and the two saints Katherine and Margaret. These coincidences may be small, but there are too many of them to be ignored.
There is evidence from Joan's own words that she felt herself divine and also that she knew her time was limited, but she never realized till the last that the end meant death; this, however, the 'Voices' knew and it was for this that they were preparing her. At the beginning of the trial, 'she said she had come from God, and had nothing to do here, asking to be sent back to God from whom she came [dixit quod venit ex parte Dei, et non habet quid negotiari quidquam, petens ut remitteretur ad Deum a quo venerat]. 'Many times she said to him [the King], I shall live a year, barely longer. During that year let as much as possible be done.' The 'Voices' told her she would be taken before the feast of St. John, and that thus it must be, and that she must not be troubled but accept willingly and God would help her. They also said it was necessary for her to be captured: 'Receive all willingly, care not for thy martyrdom, thou shalt come at last to the kingdom of paradise.' On the fatal Tuesday when she learned her doom, flesh and spirit quailed at the prospect of the agony to come, and she cried out that her 'Voices' had deceived her, for she had thought that in her imprisonment she had already suffered the promised martyrdom. Yet within twenty-four hours she went to the stake with courage unquenched, acknowledging that her 'Voices' were from God. Like John Fian nearly two centuries later, her spirit had sunk at first, and again like Fian she endured to the end, dying a martyr to the God who had exploited her confidence and simplicity and whom she had served so well. To her de Lancre's words might well apply, 'The witches are so devoted to his service that neither torture nor death can affright them, and they go to martyrdom and to death for love of him as gaily as to a festival of pleasure and public rejoicing.'
The ashes were collected and thrown into running water; a common rite, in religions of the Lower Culture, after the sacrifice of the Incarnate God. It is also worth noting that Rouen was one of the French cities in which there was still a living tradition of human sacrifice.
2. Gilles de Rais
Like Joan of Arc, Gilles de Rais was tried and executed as a witch; and in the same way, much that is mysterious in this trial can also be explained by the Dianic Cult.