REGINE PERNOUD.  Joan of Arc.  Trans. Edward Hyams.  2nd issue. 
New York:  Stein and Day, 1982.  Pp. 287.  $10.95.


      This unusual biographical work is a collection of documents
and records contemporary to Joan, held together by bits of
narrative.  To Pernoud's credit, she uses just enough of this
glue to provide continuity between the documents.  
      The documents are provided in a sort of chronological order;
the work starts of with records dealing with Joan's childhood and
progresses from there, rather than in the order written.  These
"public and private papers...," as Pernoud points out, "make Joan
one of the best-documented people in History (276)."  It is
ironic that had Joan not been subjected to trial we would not
have nearly the information on her that we do now.  In a perverse
way our exposure to her private self, at least as revealed in the
trial, was dependant on her martyrdom.  Gone, for example, would
be the knowledge that her voices spoke French because of their
political affiliation.  "How should [Saint Margaret] speak
English when she is not on the side of the English (187)?"                  
      The question of whether or not Joan was quite mad, thus
hearing voices, seems to lose relevance for the reader who
follows along with Joan's ironic and sometimes taunting answers
to her inquisitors.  Mad or not, she had a grasp on what was
important to her cause and what was not germane.  When
incessantly asked about her choice of male clothing she replied
"The clothes are a trifle; the very least of things (185)."  Thus
she tried to derail the dogged intention of the trial to show her
as intentionally usurping male authority and respect.  
      It is unlikely that this style of 'biography' would have
worked with any other figure until modern times.  There would
simply have not been enough documentary evidence to support the
format Pernoud uses.  In addition, no other format may be able to
do justice to Joan.  There is a great deal of mythology built
around Joan, and there have certainly been attempts to apply
strange 'histories' to her.  Her prominence and status as a
martyr combined with the mythology of her extreme piety and
chastity have led some to ascribe to her lower origins (barwench
or prostitute, page 276).  Pernoud's skillful arrangement of
documentary fragments and unifying narration result in a terribly
fascinating aggregate, allowing the reader to identify with Joan,
her villagemates, and tormentors.  One could hardly ask for more
from a biography.
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