Saint Joan of Arc (Jeanne la Pucelle): Difference between revisions

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Pretty much sums up the events at Orléans, although we must take careful note of the role of Joan's standard: it won battles, literally, as Joan testified at Rouen, as “It had shared the pain.”<ref>March 17, Trial of Condemnation (Murray p. 93)</ref> We see the Rouen court take much interest in her battle flag, especially since she bore it at Charles' coronation at Reims, but also because of its depictions of Christ and angels and the ''fleur-de-lis'' of France. The English-backed Rouen court recognized its symbolic power, and so denigrated it by accusing Joan of using it as a demonic charm.

Two of the "Seventy Articles" of accusation against Joan referenced her standard. Here from Article XX:<ref>Murray, p. 349. The other accusation, discussed above, was in Article LVIII and focused on the standard as "display and vanity" and neither "religion nor piety" (see Murray, p. 361)</ref> <blockquote>She hath put faith in her ring, in her banner, in certain pieces of linen, and pennons which she carried or caused to be carried by her people, and also in the sword found by revelation, according to her, at Saint Catherine de Fierbois, '''saying that these things were very fortunate'''. She made thereon many '''execrations'''<ref>uttering curses; from ''ex-'' (out) + ''sacrare'' (sacred) for "out of the sacred"</ref> '''and conjurations''', in many and divers places, publicly asserting that by them she would do great things and would obtain victory over her enemies; that to those of her people who carried pennons of this kind '''no ill could happen'''.<ref>thus a heretical charm</ref> ~~[emphasis mine]~~ </blockquote>The reading of the Seventy Articles took two days, and Joan was asked to respond to each. She generally responded, as she did to Article XX, with, <blockquote>I refer to what I have already said.<ref>She was amazing. Articles XXVII, XXVIII, XXIS, and XXX regarded letters she had written, which, apparently, were re-read (?), as the record reads, "What have you to say on these Articles, XXVII, XXVIII, XXIX, XXX, which have been read to you with great care, from the first word to the last?" She hilariously responded, "I refer to what I answered on Article XXVI." To Article XXVI she had responded, "I refer to what I said before." (Murray, p. 351) One hopes that the notary, Massieu, laughed to himself over this one.</ref> </blockquote>Although she did offer larger denials or corrections. Here she added,

Two of the "Seventy Articles" of accusation against Joan referenced her standard. Here from Article XX:<ref>Murray, p. 349. The other accusation, discussed above, was in Article LVIII and focused on the standard as "display and vanity" and neither "religion nor piety" (see Murray, p. 361)</ref>

<blockquote>She hath put faith in her ring, in her banner, in certain pieces of linen, and pennons which she carried or caused to be carried by her people, and also in the sword found by revelation, according to her, at Saint Catherine de Fierbois, '''saying that these things were very fortunate'''. She made thereon many '''execrations'''<ref>uttering curses; from ''ex-'' (out) + ''sacrare'' (sacred) for "out of the sacred"</ref> '''and conjurations''', in many and divers places, publicly asserting that by them she would do great things and would obtain victory over her enemies; that to those of her people who carried pennons of this kind '''no ill could happen'''.<ref>thus a heretical charm</ref></blockquote>

The reading of the Seventy Articles took two days, and Joan was asked to respond to each. She generally responded, as she did to Article XX, with,

<blockquote>I refer to what I have already said.<ref>She was amazing. Articles XXVII, XXVIII, XXIS, and XXX regarded letters she had written, which, apparently, were re-read (?), as the record reads, "What have you to say on these Articles, XXVII, XXVIII, XXIX, XXX, which have been read to you with great care, from the first word to the last?" She hilariously responded, "I refer to what I answered on Article XXVI." To Article XXVI she had responded, "I refer to what I said before." (Murray, p. 351) One hopes that the notary, Massieu, laughed to himself over this one.</ref></blockquote>

Although she did offer larger denials or corrections. Here she added,

<blockquote>In all I have done there was never any sorcery or evil arts. As for the good luck of my banner, I refer it to the fortune sent through it by Our Lord.</blockquote>

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Were she in that worn red dress, would he have felt differently? Well, no, because she would never have been in that dress, as her Voices had instructed her to put on a pair of pants. She told the Rouen court,<ref>Testimony, Feb 22, 1431. From the transcript: "'Who counselled you to take a man's dress?' To this question she several times refused to answer. In the end, she said: 'With that I charge no one.' Many times she varied in her answers to this question. Then she said: 'Robert de Baudricourt made those who went with me swear to conduct me well and safely. 'Go,' said Robert de Baudricourt to me, 'Go! and let come what may!' I know well that God loves the Duke of Orleans; I have had more revelations about the Duke of Orleans than about any man alive, except my King. It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.'" (Murray, p. 12)</ref>

<blockquote>It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.</blockquote>[[File:Louis_Maurice_Boutet_de_Monvel,_The_Maid_in_Armor_on_Horseback_(Joan_of_Arc_series_-_III),_c._1908-late_1909,_NGA_195105.jpg|alt=The Maid in Armor on Horseback from Jeanne D'Arc (1909)|thumb|The Maid in Armor on Horseback from Jeanne D'Arc (1909) by LOusi Maurice Boutet de Monvel, National Gallery of Art, Washington, DC (via Wikipedia)]]Sadly, the modern vision of Saint Joan of Arc as a cross-dresser mirrors the Rouen court's obsession with her as demonic. It simply didn't matter to the French, who not only were not confused by it, but celebrated her as placed that way by God. As was Gerson, who recognized the absurdity of sending a girl to lead an army, any incredulity regarding her dress was irrelevant to the larger problem of how, ''par mon martin'', did this young girl do what she did? Faith dissolves such questions. crucial aspect of leadership is authenticity, so as a military leader her to male attire was a necessary baseline and otherwise unimportant. Far more important was her presence before the army, in armor, holding either a lance or battle flag -- on a horse.

<blockquote>It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.</blockquote>

[[File:Louis_Maurice_Boutet_de_Monvel,_The_Maid_in_Armor_on_Horseback_(Joan_of_Arc_series_-_III),_c._1908-late_1909,_NGA_195105.jpg|alt=The Maid in Armor on Horseback from Jeanne D'Arc (1909)|thumb|The Maid in Armor on Horseback from Jeanne D'Arc (1909) by LOusi Maurice Boutet de Monvel, National Gallery of Art, Washington, DC (via Wikipedia)]]Sadly, the modern vision of Saint Joan of Arc as a cross-dresser mirrors the Rouen court's obsession with her as demonic. It simply didn't matter to the French, who not only were not confused by it, but celebrated her as placed that way by God. As was Gerson, who recognized the absurdity of sending a girl to lead an army, any incredulity regarding her dress was irrelevant to the larger problem of how, ''par mon martin'', did this young girl do what she did? Faith dissolves such questions. crucial aspect of leadership is authenticity, so as a military leader her to male attire was a necessary baseline and otherwise unimportant. Far more important was her presence before the army, in armor, holding either a lance or battle flag -- on a horse.

At Rouen, the inquisitors spoke of horses frequently, but only about their high expense, as they wanted to prove Joan dishonest and corrupt. One would think it far more astonishing that the Maid could ride a warhorse than that somebody gave her one. Nevertheless, that was their purpose, especially regarding warhorses, which were expensive:<ref>"Private Inquiries" (i.e, in the Bishop's house because they were tired of her genius replies that made them look bad), between May 4-9. (Murray, p. 59)</ref>

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<blockquote>No; a hundred and even more of my people were wounded. I had said to them: "Be fearless, and you will raise the siege." Then, in the attack on the Bridge fortress, I was wounded in the neck by an arrow or cross-bolt; but I had great comfort from Saint Catherine, and was cured in less than a fortnight. I did not interrupt for this either my riding or work. I knew quite well that I should be wounded; I had told the King so, but that, notwithstanding, I should go on with my work. This had been revealed to me by the Voices of my two Saints, the blessed Catherine and the blessed Margaret. It was I who first planted a ladder against the fortress of the Bridge, and it was in raising this ladder that I was wounded in the neck by this crossbolt.</blockquote>

[[File:Domrémy-la-Pucelle_(88)_Basilique_du_Bois_Chenu_-_Intérieur_-_Peinture_murale_-_30.jpg|thumb|Interior mural of Joan at battle at the Basilica of Saint Joan of Arc, Domrémy-la-Pucelle (Wikicommons)]]

Heading the vanguard was pure leadership by example and exhortation, and she repeatedly led the charge at just about every battle she was in. It's easy to forget the physicality of what she did, and the bravery -- or confidence -- required for it. Across all that she accomplished her primary job was to get things moving and keep them moving, which she did by displaying total confidence in her mission and its outcome.

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Signed thus —

"Jhesus † Maria

"Jhesus † Maria, Jehanne la Pucelle."</blockquote>

Jehanne la Pucelle."</blockquote>

With the post script:

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 Pretty much sums up the events at Orléans, although we must take careful note of the role of Joan's standard: it won battles, literally, as Joan testified at Rouen, as “It had shared the pain.”<ref>March 17, Trial of Condemnation (Murray p. 93)</ref> We see the Rouen court take much interest in her battle flag, especially since she bore it at Charles' coronation at Reims, but also because of its depictions of Christ and angels and the ''fleur-de-lis'' of France. The English-backed Rouen court recognized its symbolic power, and so denigrated it by accusing Joan of using it as a demonic charm.
-Two of the "Seventy Articles" of accusation against Joan referenced her standard. Here from Article XX:<ref>Murray, p. 349. The other accusation, discussed above, was in Article LVIII and focused on the standard as "display and vanity" and neither "religion nor piety" (see Murray, p. 361)</ref>         <blockquote>She hath put faith in her ring, in her banner, in certain pieces of linen, and pennons which she carried or caused to be carried by her people, and also in the sword found by revelation, according to her, at Saint Catherine de Fierbois, '''saying that these things were very fortunate'''. She made thereon many '''execrations'''<ref>uttering curses; from ''ex-'' (out) + ''sacrare'' (sacred) for "out of the sacred"</ref> '''and conjurations''', in many and divers places, publicly asserting that by them she would do great things and would obtain victory over her enemies; that to those of her people who carried pennons of this kind '''no ill could happen'''.<ref>thus a heretical charm</ref> [emphasis mine]         </blockquote>The reading of the Seventy Articles took two days, and Joan was asked to respond to each. She generally responded, as she did to Article XX, with,          <blockquote>I refer to what I have already said.<ref>She was amazing. Articles XXVII, XXVIII, XXIS, and XXX regarded letters she had written, which, apparently, were re-read (?), as the record reads, "What have you to say on these Articles, XXVII, XXVIII, XXIX, XXX, which have been read to you with great care, from the first word to the last?" She hilariously responded, "I refer to what I answered on Article XXVI." To Article XXVI she had responded, "I refer to what I said before." (Murray, p. 351) One hopes that the notary, Massieu, laughed to himself over this one.</ref>         </blockquote>Although she did offer larger denials or corrections. Here she added,
+Two of the "Seventy Articles" of accusation against Joan referenced her standard. Here from Article XX:<ref>Murray, p. 349. The other accusation, discussed above, was in Article LVIII and focused on the standard as "display and vanity" and neither "religion nor piety" (see Murray, p. 361)</ref>
+<blockquote>She hath put faith in her ring, in her banner, in certain pieces of linen, and pennons which she carried or caused to be carried by her people, and also in the sword found by revelation, according to her, at Saint Catherine de Fierbois, '''saying that these things were very fortunate'''. She made thereon many '''execrations'''<ref>uttering curses; from ''ex-'' (out) + ''sacrare'' (sacred) for "out of the sacred"</ref> '''and conjurations''', in many and divers places, publicly asserting that by them she would do great things and would obtain victory over her enemies; that to those of her people who carried pennons of this kind '''no ill could happen'''.<ref>thus a heretical charm</ref></blockquote>
+The reading of the Seventy Articles took two days, and Joan was asked to respond to each. She generally responded, as she did to Article XX, with,
+<blockquote>I refer to what I have already said.<ref>She was amazing. Articles XXVII, XXVIII, XXIS, and XXX regarded letters she had written, which, apparently, were re-read (?), as the record reads, "What have you to say on these Articles, XXVII, XXVIII, XXIX, XXX, which have been read to you with great care, from the first word to the last?" She hilariously responded, "I refer to what I answered on Article XXVI." To Article XXVI she had responded, "I refer to what I said before." (Murray, p. 351) One hopes that the notary, Massieu, laughed to himself over this one.</ref></blockquote>
+Although she did offer larger denials or corrections. Here she added,
 <blockquote>In all I have done there was never any sorcery or evil arts. As for the good luck of my banner, I refer it to the fortune sent through it by Our Lord.</blockquote>
@@ Line 1,416: / Line 1,424: @@
 Were she in that worn red dress, would he have felt differently? Well, no, because she would never have been in that dress, as her Voices had instructed her to put on a pair of pants. She told the Rouen court,<ref>Testimony, Feb 22, 1431. From the transcript: "'Who counselled you to take a man's dress?' To this question she several times refused to answer. In the end, she said: 'With that I charge no one.' Many times she varied in her answers to this question. Then she said: 'Robert de Baudricourt made those who went with me swear to conduct me well and safely. 'Go,' said Robert de Baudricourt to me, 'Go! and let come what may!' I know well that God loves the Duke of Orleans; I have had more revelations about the Duke of Orleans than about any man alive, except my King. It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.'" (Murray, p. 12)</ref>
-<blockquote>It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.</blockquote>[[File:Louis_Maurice_Boutet_de_Monvel,_The_Maid_in_Armor_on_Horseback_(Joan_of_Arc_series_-_III),_c._1908-late_1909,_NGA_195105.jpg|alt=The Maid in Armor on Horseback from Jeanne D'Arc (1909)|thumb|<small>The Maid in Armor on Horseback from Jeanne D'Arc (1909) by LOusi Maurice Boutet de Monvel, National Gallery of Art, Washington, DC (via Wikipedia)</small>]]Sadly, the modern vision of Saint Joan of Arc as a cross-dresser mirrors the Rouen court's obsession with her as demonic. It simply didn't matter to the French, who not only were not confused by it, but celebrated her as placed that way by God. As was Gerson, who recognized the absurdity of sending a girl to lead an army, any incredulity regarding her dress was irrelevant to the larger problem of how, ''par mon martin'', did this young girl do what she did? Faith dissolves such questions.  crucial aspect of leadership is authenticity, so as a military leader her to male attire was a necessary baseline and otherwise unimportant. Far more important was her presence before the army, in armor, holding either a lance or battle flag -- on a horse.
+<blockquote>It was necessary for me to change my woman's garments for a man's dress. My counsel thereon said well.</blockquote>
+[[File:Louis_Maurice_Boutet_de_Monvel,_The_Maid_in_Armor_on_Horseback_(Joan_of_Arc_series_-_III),_c._1908-late_1909,_NGA_195105.jpg|alt=The Maid in Armor on Horseback from Jeanne D'Arc (1909)|thumb|<small>The Maid in Armor on Horseback from Jeanne D'Arc (1909) by LOusi Maurice Boutet de Monvel, National Gallery of Art, Washington, DC (via Wikipedia)</small>]]Sadly, the modern vision of Saint Joan of Arc as a cross-dresser mirrors the Rouen court's obsession with her as demonic. It simply didn't matter to the French, who not only were not confused by it, but celebrated her as placed that way by God. As was Gerson, who recognized the absurdity of sending a girl to lead an army, any incredulity regarding her dress was irrelevant to the larger problem of how, ''par mon martin'', did this young girl do what she did? Faith dissolves such questions.  crucial aspect of leadership is authenticity, so as a military leader her to male attire was a necessary baseline and otherwise unimportant. Far more important was her presence before the army, in armor, holding either a lance or battle flag -- on a horse.
 At Rouen, the inquisitors spoke of horses frequently, but only about their high expense, as they wanted to prove Joan dishonest and corrupt. One would think it far more astonishing that the Maid could ride a warhorse than that somebody gave her one. Nevertheless, that was their purpose, especially regarding warhorses, which were expensive:<ref>"Private Inquiries" (i.e, in the Bishop's house because they were tired of her genius replies that made them look bad), between May 4-9. (Murray, p. 59)</ref>
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 <blockquote>No; a hundred and even more of my people were wounded. I had said to them: "Be fearless, and you will raise the siege." Then, in the attack on the Bridge fortress, I was wounded in the neck by an arrow or cross-bolt;  but I had great comfort from Saint Catherine, and was cured in less than a fortnight. I did not interrupt for this either my riding or work. I knew quite well that I should be wounded; I had told the King so, but that, notwithstanding, I should go on with my work. This had been revealed to me by the Voices of my two Saints, the blessed Catherine and the blessed Margaret. It was I who first planted a ladder against the fortress of the Bridge, and it was in raising this ladder that I was wounded in the neck by this crossbolt.</blockquote>
 [[File:Domrémy-la-Pucelle_(88)_Basilique_du_Bois_Chenu_-_Intérieur_-_Peinture_murale_-_30.jpg|thumb|<small>Interior mural of Joan at battle at the Basilica of Saint Joan of Arc, Domrémy-la-Pucelle (Wikicommons)</small>]]
 Heading the vanguard was pure leadership by example and exhortation, and she repeatedly led the charge at just about every battle she was in. It's easy to forget the physicality of what she did, and the bravery -- or confidence -- required for it. Across all that she accomplished her primary job was to get things moving and keep them moving, which she did by displaying total confidence in her mission and its outcome.
@@ Line 1,512: / Line 1,522: @@
 Signed thus —
-"Jhesus † Maria
+"Jhesus † Maria, Jehanne la Pucelle."</blockquote>
-Jehanne la Pucelle."</blockquote>
 With the post script: