In fact, here appeared all sorts and conditions of men, from farm labourers to princes of the blood royal.  The testimony of these people helps one to follow the life of Joan of Arc throughout its short career with something like precision.  The sittings of the commissioners took place at Paris, Orleans, Rouen, and also at Domremy.  It may be said without exaggeration that the whole of France and all its classes seemed, after an interval of a quarter of a century, to raise its voice in honour of the memory of its martyr Maid, and to attest to the spotless and noble life of her country’s saviour.

At Domremy, at Vaucouleurs, and at Toul, thirty-four witnesses were heard on the 28th of January and on the 11th of February, 1456.  At Orleans, during the months of February and of March, forty-one depositions were collected by the Archbishop of Rheims.

In Paris, in April and May, the same prelate, assisted by the Bishop of Paris, heard the evidence of twenty witnesses.  At Rouen, the same commission heard nineteen others.  Finally, at Lyons, the deposition of Joan of Arc’s esquire, d’Aulon, who had attended her throughout her campaigns, was made before the Vice-Inquisitor of that province, John Despres.

All these depositions are recorded in Latin, the only exception being that of d’Aulon, which was taken down in French.  All those written in Latin have been translated into French by M. Fabre, and published in his Proces de Rehabilitation de Jeanne d’Arc.

Among the witnesses first appear the friends and neighbours of Joan of Arc in her childhood and early years.  From her birthplace came her greatest friends, Henriette, Mengette, and Isabellette.  The first of these, in the year 1456, was aged forty-five, the second was a year older, and the third was in her fiftieth year.  All three were the wives of labourers.  Henriette was married to Gerard, Mengette to John Joyart, and Isabellette to Gerardin d’Epinal.  To the child of the last Joan had stood god-mother.  Next came from the same village three older women, all three being god-mothers to Joan.  In those days the French peasantry seem to have had an almost unlimited number of god-fathers and god-mothers.  These were named Jeannette, widow of Thepelin de Viteau, aged sixty; Jeannette Theverien, aged sixty-six; and Beatrix, widow of d’Estelin, a labourer of Domremy, then in her eightieth year.

After these three god-mothers, came to give their evidence her god-fathers.  Four of these appear—­John Rainguesson, John Barrey, John de Langart, and John Morel de Greux.  Of these four god-fathers, only the last one seems to have been called to give evidence; he was in his seventieth year.  Gerardin d’Epinal, husband of one of the god-mothers, also gave his evidence; it was his son Nicolas for whom Joan of Arc had stood sponsor.  In those days it was held that the god-mother of a child stood to it in the relation of a second mother:  hence originated the term of ‘commere’ and ‘compere,’ which Joan gave the d’Epinals.