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 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