Joan of Arc

"Jeanne d'Arc" redirects here. For other uses, see Jeanne d'Arc (disambiguation) and Joan of Arc (disambiguation).

Saint Joan of Arc
Historiated initial depicting Joan of Arc (dated to the second half of the 15th century, Archives Nationales, Paris, AE II 2490, but possibly an art forgery)
Virgin
Born	c. 1412 Domrémy, Duchy of Bar, Kingdom of France
Died	30 May 1431 (probably aged 19) Rouen, Normandy (then under English rule)
Venerated in	Roman Catholic Church Anglican Communion
Beatified	18 April 1909, Saint Peter's Basilica, Rome by Pope Pius X
Canonized	16 May 1920, Saint Peter's Basilica, Rome by Pope Benedict XV
Feast	30 May
Patronage	France; martyrs; captives; military personnel; people ridiculed for their piety; prisoners; soldiers, women who have served in the WAVES (Women Accepted for Volunteer Emergency Service); and Women's Army Corps Signature.

Joan of Arc (French: Jeanne d'Arc pronounced [ʒan daʁk]; c. 1412 – 30 May 1431) is a patron saint of France, who achieved fame for her role in the siege of Orléans and the coronation of Charles VII of France during the Hundred Years' War against England. After successfully leading several French military actions, she was captured, handed over to English authorities, convicted as a heretic, and burnt at the stake in 1431. Twenty-five years later, her conviction was formally overturned. She was canonized by the Roman Catholic Church in 1920, 488 years after her death.

Joan was born to a peasant family of some means at Domrémy in northeast France. In 1428, she traveled to Vaucouleurs and requested to be taken to Charles, later testifying that she had received visions from the archangel Michael, Saint Margaret, and Saint Catherine instructing her to support Charles and recover France from English domination. Her request to see Charles was rejected twice, but she was finally given an escort to meet Charles at Chinon. After their interview, Charles sent Joan, who was about 17 years old, to the siege of Orléans as part of a relief army. She arrived at the city on 29 April 1429, wielding her banner and bringing faith to the French army that she could bring them victory. The English were defeated in a series of battles, and nine days after Joan's arrival they abandoned the seige. Joan encouraged the French to aggressively pursue the English during the Loire Campaign, which culminated in the decisive defeat of the English at the Battle of Patay. This opened the way for the French army to advance on Reims unopposed. It entered the city on 16 July. The next day, Charles was crowned as the King of France in Reims Cathedral with Joan at his side. These victories boosted French morale and paved the way for the final French victory in the Hundred Years' War at Castillon in 1453.

After Charles's coronation, Joan and John II, Duke of Alençon's army besieged Paris. An assault on the city was launched on 8 September. It failed, and Joan was wounded. The French army withdrew and was disbanded. In October, Joan was participating in an attack on the territory of Perrinet Gressart, a mercenary who had been in the service of the English and their French allies, the Burgundians. After some initial successes, the campaign ended in a failed attempt to take Gressart's stronghold. At the end of the 1429, Joan and her family were ennobled by Charles.

In early 1430, Joan organized a company of volunteers to relieve Compiègne, which had been besieged by the Burgundians. She was captured by Burgundian troops on 23 May and exchanged to the English. She was put on trial by the bishop, Pierre Cauchon, on an accusation of heresy. She was charged with twelve articles, which included blaspheming by wearing men's clothes, listening to voices that were demonic, and refusing to submit her words and deeds to the judgement of the Church. She was declared guilty and burned at the stake on 30 May 1431, dying at about 19 years of age. In 1456, Pope Callixtus III authorized an inquisitorial court to investigate the original trial. The court nullified the trial's verdict, declaring it was tainted by deceit and procedural errors, and Joan was exonerated. Since her death, Joan has been popularly revered as a martyr. After the French Revolution she became a national symbol of France. She was canonized in 1920, and declared a one of the patron saints of France in 1922. Joan of Arc is portrayed in modern literature, painting, sculpture, music, and other cultural works.

Name

Main article: Name of Joan of Arc

Joan of Arc's name was written in a variety of ways. Before the sixteenth century, there was no standard spelling of her name. Her last name was usually spelled "Darc" without an apostrophe, but included variants like "Tarc" or "Dart". At Joan's trial, her father's name was written as "Tart". During her lifetime, Joan may never have been called by her last name. The first written record of her being called Joan Darc is in 1455, 24 years after her death.

Joan was not taught to read and write in her childhood, and it is believed that she dictated her letters to scribes. Some of these letters were signed; scribes may have helped Joan with her signature, or Joan may have eventually learned to sign her name. She may have even learned how to read. In her letters, Joan referred to herself as "Jeanne la Pucelle" (Joan the Maiden) or simply as "la Pucelle" (the Maiden), and she signed her name "Jehanne". In the sixteenth century, she became known as the "Maid of Orleans".

Birth and historical background

Hundred Years War, 1415–1429

---

  Controlled by Henry VI of England

  Controlled by Philip III of Burgundy

  Controlled by Charles VII of France

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★ Main battles

--- Battle of Agincourt, 1415

--- Journey to Chinon, 1429

--- March to Reims, 1429

Sometime around 1412, Joan of Arc was born in Domrémy, a small village in the Meuse valley, which is now located in the Vosges department within the historical region of Lorraine, France. Her parents were Jacques d'Arc and Isabelle Romée. Joan had at least three brothers and a sister; all but one of the brothers was older. Her father was a peasant farmer of some means. The family had about 50 acres (20 ha) of land, and her father supplemented the family income with a minor position as a village official, collecting taxes and heading the local watch.

Joan was born during the Hundred Years' War, a conflict between the kingdoms of England and France that had begun in 1337. The cause of the war was an inheritance dispute over the French throne. Nearly all the fighting had taken place in France, resulting in devastation to its economy. At the time of Joan's birth, France was divided politically. The French king Charles VI had recurring bouts of mental illness and was often unable to rule. The king's brother Louis, Duke of Orléans, and the king's cousin John the Fearless, Duke of Burgundy, quarreled over the regency of France. In 1407 the Duke of Burgundy ordered the assassination of the Duke of Orléans, beginning a civil war. Charles of Orléans succeeded his father as duke and was placed in the custody of Bernard, Count of Armagnac; his supporters became known as "Armagnacs" while supporters of the Duke of Burgundy became known as "Burgundians".

Henry V of England made use of France's internal divisions when he invaded the kingdom in 1415, winning a dramatic victory at the Battle of Agincourt. Paris was taken by the Burgundians in 1418. The future French king Charles VII had assumed the title of Dauphin (heir to the throne) after the deaths of his four older brothers, and was associated with the Armagnacs, In 1419, the Dauphin offered a truce to begin peace negotiations with the Duke of Burgundy, but the duke was assassinated by Charles's Armagnac partisans during those negotiations. The new duke of Burgundy, Philip the Good, entered into an alliance with the English.

Charles VI accused the Dauphin of murdering the Duke of Burgundy and declared him to be unfit to be the heir to the French throne. Isabeau of Bavaria, queen of France and wife of Charles VI, agreed to the Treaty of Troyes in 1420. The treaty permitted Henry V to marry Charles VI's daughter Catherine of Valois, granted the succession of the French throne to his heirs, and effectively disinherited the Dauphin. This revived suspicions that the Dauphin was the illegitimate product of Isabeau's rumored affair with the late Duke of Orléans rather than the son of King Charles VI. In 1422, Henry V and Charles VI died within two months of each other. This left an infant, Henry VI of England, the nominal king of the Anglo-French dual monarchy, but the Dauphin also claimed his right to the French throne.

Early life

Joan's birthplace in Domrémy is now a museum. The village church where she attended Mass is to the right, behind the trees.

In her youth, Joan helped her father in the fields and watched after his animals. She did household chores and learned to spin wool. Her religious education came from her mother. Much of their village Domrémy, on the border of eastern France, lay in the Duchy of Bar. The precise feudal status of Domrémy was unclear. Though surrounded by pro-Burgundian lands, its people were loyal to the Armagnac cause. By 1419, the war had begun to affect the area. In 1428, the region was raided by a Burgundian force under Antoine de Vergy, who set fire to the town and destroyed its crops.

Joan had her first vision during this time. Joan testified that when she was thirteen, around 1425, a figure she identified as Saint Michael surrounded by angels appeared to her in her father's garden. After the vision, she reported weeping because she wanted them to take her with them. Throughout her life, she continued to have visions of Saint Michael, as well as other saints; most scholars assume she was referring to Margaret of Antioch and Catherine of Alexandria, although she did not not specify which Saints Margaret and Catherine were in her visions. In 1428, a young man from her village alleged that she had broken a promise of marriage. The case was brought before an ecclesiastical court in the city of Toul and dismissed.

According to Joan's later testimony, it was around this period that her visions told her that she must leave Domrémy to help the Dauphin Charles.

The English had nearly achieved their goal of an Anglo-French dual monarchy. Henry V's brothers, John of Lancaster, 1st Duke of Bedford and Humphrey, Duke of Gloucester had continued the English conquest of France. Nearly all of northern France, Paris, and parts of southwestern France were under Anglo-Burgundian control. The Burgundians controlled Reims, which had served as the traditional site for the coronation of French kings. This was important, as Charles had not yet been crowned, and doing so at Reims would help legitimize his claim to the throne. During this time, there were two prophecies circulating around the French countryside. One promised that a maid from the borderlands of Lorraine would come forth to work miracles. The other was that France had been lost by a woman (Isabeau of Bavaria, who was blamed for agreeing to the Treaty of Troyes) but would be restored by a virgin. At the beginning of 1428, the English had been besieging Orléans and had nearly isolated it from the rest of Charles's territory by capturing many of the smaller bridge towns across the Loire River. Orléans was critical to the Armagnac kingdom because its strategic position along the Loire made it the last obstacle to an assault on the remainder of Charles's territory.

In May 1428, Joan asked a relative named Durand Laxart to take her to the nearby town of Vaucouleurs, where she petitioned the garrison commander, Robert de Baudricourt, for an armed escort to take her to the Armagnac court at Chinon. Baudricourt's sarcastic refusal did not deter her. She returned in January 1429 and was once more refused, but she gained the support of two of Baudricourt's soldiers: Jean de Metz and Bertrand de Poulengy. Meanwhile, she was summoned to Nancy under safe conduct by Charles II, Duke of Lorraine, who had heard about Joan during her stay at Vaucouleurs. The duke was ill and thought Joan may have supernatural powers that could cure him. She offered no cures, but reprimanded the duke for living with his mistress.

Baudricourt agreed to a third meeting with Joan in February, around the time the English captured an Armagnac relief convoy for Orléans at the Battle of the Herrings. Their conversations, along with Metz and Poulengy's enthusiastic support, convinced Baudricourt to allow her to go to Chinon for an audience with the Dauphin. Joan traveled with a small escort of six soldiers. She chose to wear men's clothes, which were provided by her escorts and the people of Vaucouleurs.

Chinon

Joan of Arc in the protocol of the Parliament of Paris by Clément de Fauquembergue (1429, French National Archives)

The initial meeting between Charles VII and Joan took place at the Royal Court in Chinon in late February or early March 1429, when she was seventeen and he was twenty-six. Joan told him that she had come to raise the siege of Orléans and to lead him to Reims for his coronation. They had a private exchange that made a strong impression on Charles, but Charles and his council needed more assurance. They sent her to Poitiers to be examined by a council of theologians to verify her morality and ensure her orthodoxy. The council declared her a good person and a good Catholic. The theologians at Poitiers did not render a decision on the source of Joan's inspiration, but agreed that sending her to Orléans could be useful to the king and would test if her inspiration was of divine origin.

Joan was sent to Tours to be physically examined by women directed by Charles's mother-in-law Yolande of Aragon, who verified her virginity. The examination was to establish if she was indeed the prophesied virgin who would save France, to show the purity of her devotion, and to ensure there was no chance she had consorted with the Devil. Thereafter, the dauphin commissioned plate armor for her. She created a banner of her own design and had a sword brought for her from underneath the altar in the church at Sainte-Catherine-de-Fierbois. Around this time she began calling herself "Joan the Maiden", emphasizing her virginity, which was a sign of her mission.

Before Joan's arrival at Chinon, the Armagnac strategic situation was bad but not hopeless. The Armagnac forces were prepared to survive a prolonged siege at Orléans. The Burgundians had recently withdrawn from the siege due to disagreements about territory, and the English were unsure about continuing it. But the Armagnac leadership was demoralized.

Once Joan joined the Armagnac forces, her personality began to raise their spirits. She inspired devotion and the hope of divine assistance. Her belief in the divine origin of her mission turned the longstanding Anglo-French conflict over inheritance into a religious war. Before she set out for Orléans, Joan dictated a letter to the Duke of Bedford warning him that she was sent by God to drive him out of France.

In the last week of April, Joan set out from Blois as part of an army ladened with supplies for the relief of Orléans.

Military campaigns

Orléans

Further information: Siege of Orléans

Joan of Arc
Joan on horseback (1505 manuscript illustration, Musée Dobrée)
Allegiance	Kingdom of France
Conflict	Hundred Years' War
Major battles and notable locations 200km 125miles Rouen Chinon Domrémy 12 9 8 Paris 7 Reims 6 5 4 3 2 Orléans 1      Orléans and Loire Campaign   March to Reims and Siege of Paris   Campaign against Perrinet Gressard   Compiègne   Notable locations

Joan arrived at Orléans on 29 April 1429, meeting the commander Jean de Dunois, acting head of the ducal family of Orléans on behalf of his captive half-brother. Because Orléans was not completely cut off, Dunois was able to get her into the city, where she was greeted with great enthusiasm. Joan was initially treated as a figurehead to raise morale, flying her banner on the battlefield. She was not given any formal command and was excluded from military councils. But she quickly gained the faith of the Armagnac troops, who believed she could bring them to victory. Over time, some of the Armagnac commanders would accept the advice she gave them.

On 4 May, the Armagnacs went on the offensive, attacking the outlying bastille de Saint-Loup (fortress of Saint Loup). Joan was not informed of the attack. Once she learned of it, she rode out with her banner to the site of the battle a mile east of Orléans. She arrived just as the Armagnac soldiers were retreating after a failed assault. Her appearance rallied the soldiers, who launched another assault and took the fortress. On 5 May, no combat occurred since it was Ascension Thursday, a feast day Joan deemed too holy for fighting. Instead, she told a scribe to record a letter to the English warning them to leave France. She had it tied to an arrow that was shot by a crossbowman.

The Armagnacs resumed their offensive on 6 May, capturing Saint-Jean-le-Blanc, which the English had deserted. Though the Armagnac commanders wanted to stop, Joan encouraged them to launch an assault on les Augustins, an English fortress built around a monastery. After the capture of les Augustins, the Armagnac commanders wanted to consolidate their gains, but Joan again argued for immediate offensive action. On the morning of 7 May, the Armagnacs attacked the main English stronghold, les Tourelles. Joan was wounded by an arrow between the neck and shoulder while holding her banner in the trench outside the wall on the south bank of the river, but later returned to encourage the final assault that took the fortress. The English retreated from Orléans on 8 May, ending the siege.

At Chinon, Joan had declared that she was sent by God. At Poitiers, when she was asked to show a sign demonstrating this claim, she replied that would be given if she were brought to Orléans. The lifting of the siege was interpreted by many people to be that sign. Prominent clergy such as Jacques Gélu, Archbishop of Embrun, and the theologian Jean Gerson wrote treatises in support of Joan immediately following this event. In contrast, the English saw the ability of this peasant girl to defeat their armies as proof she was possessed by the Devil.

Loire Campaign

Further information: Loire Campaign (1429)

After the victory at Orléans, Joan insisted that the Armagnac forces should advance without delay toward Reims to coronate the Dauphin. Charles was persuaded and allowed her to accompany the army under the command of John II, Duke of Alençon, who collaboratively worked with Joan and regularly heeded her advice. Before advancing toward Reims, the Armagnacs needed to clear the way between Chinon and Orléans by recapturing the bridge-towns along the Loire: Jargeau, Meung-sur-Loire, and Beaugency.

Political debates about strategy, as well as the need to recruit additional soldiers, delayed the start of the campaign to clear the Loire towns. The Armagnac forces arrived at Jargeau on 11 June, and forced the English to withdraw into the town's walls. Joan sent a message to the English to surrender; they refused and she advocated for a direct assault on the city walls the next day. Joan's helmet was struck by a stone while she was beneath the town's walls. By the end of the day, the town was taken. The Armagnac took few prisoners and many of the English who did surrender were executed.

The Armagnac army advanced on Meung-sur-Loire. On 15 June, they took control of the town's bridge, and the English garrison withdrew to a castle on the Loire's north bank. Most of the army continued on the south bank of the Loire to besiege the castle at Beaugency.

Meanwhile, the English army from Paris under the command of Sir John Fastolf had linked up with the garrison in Meung and traveled along the north bank of the Loire to relieve Beaugency. Unaware of the approach of Fastolf's army, the English garrison at Beaugency surrendered on 18 June. The main English army retreated toward Paris. Joan urged the Armagnacs to pursue, and the two armies clashed at the Battle of Patay later that day. The English had prepared their forces to ambush an Armagnac attack with hidden archers; the Armagnac vanguard detected the archers and scattered them. A rout ensued that decimated the English army. Fastolf escaped with a small band of soldiers, but many of the English leaders were captured.

Joan arrived at the battlefield too late to participate in the decisive action, but her encouragement to pursue the English had made the victory possible.

March to Reims and Siege of Paris

Miniature from Vigiles du roi Charles VII. The citizens of Troyes hand over the city keys to the Dauphin and Joan (late 15th-century, Bibliothèque nationale de France).

Coronation of Charles VII at Reims Cathedral, in the presence of Joan of Arc and armoured men-at-arms (15th century, Bibliothèque nationale de France)

After the destruction of the English army at Patay, some Armagnac leaders argued for an invasion of English-held Normandy. But Joan remained insistent that Charles must be crowned. The Dauphin agreed, and the army left Gien on 29 June to march on Reims. The advance was nearly unopposed. The Burgundian-held city of Auxerre surrendered on 3 July after three days of negotiations. Other towns in the army's path returned to Armagnac allegiance without resistance. Troyes, which had a small garrison of English and Burgundian troops, was the only one to put up opposition. After four days of negotiation, Joan directed the placement of artillery at points around the city and ordered the soldiers to fill the town's moat with wood. Fearing an assault, Troyes negotiated terms of surrender. Reims opened its gates on 16 July 1429. Charles, Joan and the army entered in the evening, and Charles's consecration took place the following morning. Joan was accorded a place of honor at the ceremony, announcing that God's will had been fulfilled.

After the consecration, the royal court negotiated a truce of fifteen days with the Duke of Burgundy, who promised he would try to arrange the transfer of Paris to the Armagnacs while continuing negotiations for a more definitive peace. At the end of the truce, the Duke of Burgundy reneged on his promise. Joan and the Duke of Alençon favored a quick march on Paris, but the divisions in Charles's court and continued peace negotiations with Burgundy led to a slow advance.

As the Armagnac army approached Paris, many of the towns along the way surrendered without a fight. On 15 August, the English forces under the Duke of Bedford confronted them near Montépilloy in a fortified position that the Armagnac commanders thought were too strong to assault. Joan personally rode out in front of the English positions in an attempt to provoke them to attack. They refused, resulting in a standoff. The English retreated the following day. The Armagnacs continued their advance and launched an assault on Paris on 8 September. During the fighting, Joan was wounded in the leg by a crossbow bolt. She remained in a trench beneath Paris's walls until she was rescued after nightfall. The following morning the assault on Paris was broken off. The Armagnacs had suffered 1,500 casualties. In September, Charles disbanded the army, and Joan was not allowed to work with the Duke of Alençon again.

Campaign against Perrinet Gressard

In October, Joan was sent as part of a force to attack the territory of Perrinet Gressart, a mercenary who had served the Burgundians and English. The army then besieged Saint-Pierre-le-Moûtier, which fell after Joan encouraged a direct assault on 4 November. The army then made an unsuccessful attempt to take La-Charité-sur-Loire in November and December. At the end of December Joan returned to court, where she learned that she and her family had been ennobled by Charles as a reward for her services to him and the kingdom.

Capture

Mural Joan captured by the Burgundians at Compiègne (c. 1886–1890 in the Panthéon, Paris)

Before the attack on Paris, Charles had negotiated a four-month truce with the Burgundians, which was extended until Easter 1430. During this truce, there was little for Joan to do. In March, the Duke of Burgundy began to reclaim towns that had been ceded to him by treaty but had not submitted to him. Many of these towns were in areas which the Armagnacs had recaptured over the previous few months. Compiègne was one of the towns that refused to submit, and it prepared for a siege. Joan set out with a company of volunteers to relieve the town.

In April, Joan arrived at the town of Melun, which had expelled its Burgundian garrison. As Joan advanced, her modest force became larger as other commanders joined her. Joan's troops advanced to Lagny-sur-Marne and won a battle against an Anglo-Burgundian force commanded by the mercenary Franquet d'Arras. He was captured, and Joan consented to have him executed instead of ransomed. Joan's forces finally arrived at Compiègne on 14 May. After a number of defensive forays against the Burgundian besiegers, Joan was forced to disband the majority of her force because it had become too difficult for the surrounding countryside to support. Joan and about 400 of her remaining soldiers entered the city.

On 23 May 1430, Joan accompanied an Armagnac force which sortied from Compiègne in an attempt to attack the Burgundian camp at Margny, northeast of the city. It was defeated and Joan was captured; the details of her capture vary between at least three different accounts. She agreed to surrender to a pro-Burgundian nobleman named Lyonnel de Wandomme, a member of Jean de Luxembourg's contingent. Luxembourg quickly moved her to his castle at Beaulieu-les-Fontaines near Noyes. After her first attempt to escape, she was transferred to Beaurevoir Castle. She made another attempt to escape while there, jumping from a window of a 70-foot (21 m) tower and landing in a dry moat. In November, she was moved to the Burgundian town of Arras.

The English negotiated with their Burgundian allies to pay Joan's ransom and transfer her to their custody. Bishop Pierre Cauchon of Beauvais, a partisan supporter of the Duke of Burgundy and the English crown, played a prominent part in these negotiations. The final agreement called for the English to pay the sum of 10,000 livres tournois to obtain her from Luxembourg. After the English paid the ransom, they moved Joan to Rouen, which served as their main headquarters in France.

Trial

Main article: Trial of Joan of Arc

Joan of Arc interrogated in prison by the Cardinal of Winchester, by Hippolyte Delaroche (1824, Musée des Beaux-Arts)

Joan was put on trial for heresy on 9 January 1431 at Rouen. Joan's captors downplayed the secular aspects of her trial by submitting her judgment to an ecclesiastical court, but the trial was politically motivated. Both the English and Burgundians rejoiced that Joan had been removed as a military threat, fearing her because she appeared to have supernatural powers that undermined their morale. In addition, she posed a political threat. Joan testified that her voices had instructed her to defeat the English and crown Charles, and her success was argued to be evidence Joan was acting on behalf of God. If unchallenged, her testimony would invalidate the English claim to the rule of France and undermine the University of Paris, which supported the dual monarchy ruled by an English king.

The verdict was a foregone conclusion. Joan's guilt could be used to compromise Charles's claims to legitimacy by showing that he had been consecrated by the act of a heretic. Cauchon served as the ordinary judge of the trial. The English subsidized the trial's cost, including payment to Cauchon and Jean Le Maître, who represented the Inquisitor of France, for their participation. Over two thirds of the clergy involved with the trial were associated with University of Paris, and most were pro-Burgundian and pro-English. All but 8 of the 131 clergy who participated in the trial were French.

Cauchon attempted to follow correct inquisitorial procedure, but the trial had many irregularities. Joan should have been in the hands of the church during the trial and guarded by women. Instead, she was imprisoned by the English and guarded by ordinary soldiers under the service of the Duke of Bedford. Contrary to canon law, Cauchon had not established Joan's infamy before proceeding with the trial process. Joan was not read the charges against her until well after her interrogations began. The interrogation procedures were below inquisitorial standards, subjecting Joan to lengthy interrogations without legal counsel. There is evidence that the trial records were falsified.

During the trial, Joan showed remarkable control. She was able to induce her interrogators to ask questions sequentially rather than simultaneously, refer back to their records when appropriate, and end the sessions when she requested. Witnesses at the trial were impressed by her prudence when answering the questions posed to her. For example, in one exchange she was asked if she knew she was in God's grace. The question was meant as a scholarly trap, as church doctrine held that nobody could be certain of being in God's grace. If she answered positively, she would have been charged with heresy; if negatively, she would have confessed her own guilt. Joan avoided the trap by stating that if she was not in God's grace, she hoped God would put her there, and if she were in God's grace then she hoped she would remain so. At the rehabilitation trial, court notary Boisguillaume testified that at the moment the court heard her reply, they were stunned. To convince her to submit, Joan was shown the instruments of torture. When Joan refused to be intimidated, Cauchon met with about a dozen assessors (clerical jurors) to vote whether she should be tortured. The majority decided against it.

In early May, Cauchon asked the University of Paris to deliberate on twelve articles summarizing the accusation of heresy. These included the charges that Joan blasphemed by wearing men's clothes, that she listened to voices that were demonic, and that she refused to submit her words and deeds to the church because she claimed she would be judged by God alone. The university approved the charges. On 23 May, Joan was formally admonished by the court. The next day, Joan was taken out to the churchyard of the abbey of Saint-Ouen for public condemnation. As Cauchon began to read Joan's sentence, she agreed to submit and signed an abjuration.

Execution

Joan of Arc's Death at the Stake, by Hermann Stilke (1843, Hermitage Museum)

Public heresy was a capital crime, in which an unrepentant or relapsed heretic could be given over to the judgment of the secular courts and punished by death. Having signed the abjuration, Joan could not be put to death as an unrepentant heretic, but she could be put to death if she was convicted of relapsing into heresy again.

As part of her abjuration, Joan was required to renounce wearing men's clothes. She exchanged her clothes for a woman's dress and allowed her head to be shaved. But she was kept in English custody instead of being transferred to an ecclesiastical prison. She was returned to her cell and kept in chains. Witnesses at the rehabilitation trial stated that Joan was subjected to mistreatment and rape attempts, including one by an English noble, and that guards placed men's clothes in her cell, forcing her to wear them. Cauchon was notified that Joan had resumed wearing male clothing. He sent clerics to admonish her to remain in submission, but the English prevented them from visiting her.

On 28 May, Cauchon personally went to Joan's cell, along with a number of other clerics. According to the trial record, Joan said that she had gone back to wearing men's clothes because it was more fitting that she dress like a man while being held with male guards, and the judges had broken their promise to let her go to mass and to release her from her chains. She stated that if they fulfilled their promises and placed her in a decent prison, she would be obedient. When Cauchon asked about her visions, Joan stated that they had blamed her for adjuring out of fear, but she would not deny them again. As Joan's abjuration had required her to deny her voices, this was sufficient to convict her of relapsing into heresy and to condemn her to death. The next day, forty-two assessors were summoned to decide Joan's fate. Two recommended that she be abandoned to the secular courts immediately. The remaining recommended that the abjuration be read to her again and explained. In the end, all voted unanimously that Joan was a relapsed heretic, and she was to be abandoned to the secular power, the English, for punishment.

On 30 May 1431, Joan was executed at the age of about nineteen years old. In the morning, she was allowed to receive the sacraments despite having been excommunicated. Afterwards, she was directly taken to Rouen's Vieux-Marché (Old Marketplace), where she was publicly read her sentence of condemnation. At this point, she should have been turned over to the appropriate authority, the bailiff of Rouen, for secular sentencing but she was not. Instead, she was delivered directly to the English and tied to a tall plastered pillar for execution by burning. She requested to view a cross as she died. She was given one fashioned from a stick by an English soldier, which she kissed and placed next to her chest. A processional crucifix was fetched from the church of Saint-Saveur. She embraced it before her hands were bound, and it was held before her eyes during her execution. After her death, her remains were cast into the Seine River.

Aftermath and rehabilitation trial

Main article: Rehabilitation trial of Joan of Arc

An excerpt of Pope Callixtus III from the painting Maria verschijnt aan paus Calixtus III by Sano di Pietro (1455, Pinacoteca Nazionale, Siena)

Joan's execution did not change the military situation. Her triumphs had raised Armagnac morale, and the English were not able to regain their momentum. Charles retained legitimacy as the king of France, despite a rival coronation held for the ten-year-old Henry VI of England at Notre-Dame cathedral in Paris on 16 December 1431. In 1435, the Burgundians agreed to abandon their alliance with England by signing the Treaty of Arras. The war ended twenty-two years after Joan's death with a French victory at the Battle of Castillon in 1453, which led to the expulsion of the English from all of France except for Calais.

Joan's execution had created a political liability for Charles, implying that his consecration as the king of France had been achieved through the actions of a heretic. On 15 February 1450, a few months after he regained Rouen, Charles had ordered Guillaume Bouillé, a theologian and former rector of the University of Paris, to open an inquest. In a brief investigation, Bouillé interviewed seven witnesses of Joan's trial and concluded that the judgment of Joan as a heretic was arbitrary. She had been a prisoner of war treated as a political prisoner, and was put to death without basis. Bouillé's report could not officially overturn the verdict but it opened the way for the later retrial.

In 1452 a second inquest into Joan's trial was opened by Cardinal Guillaume d'Estouteville, papal legate and relative of Charles, and Jean Bréhal, who had recently been appointed Inquisitor of France. Around twenty witnesses were interviewed by Bréhal, and the inquest was guided by twenty-seven articles describing how Joan's trial had been biased. Immediately after the inquest was completed, Guillaume d'Estouteville went to Orléans on 9 June and granted an indulgence to those who participated in the 8 May procession and ceremonies in Joan's honor that commemorated the lifting of the siege.

The inquest still lacked the authority to change the judgement of Joan's trial, but for the next two years d'Estouteville and Bréhal continued to work on the case. Bréhal forwarded a petition from Joan's mother, Isabelle, and Joan's two brothers Jean and Pierre, to Pope Nicholas V in 1454. Bréhal submitted a summary of his findings to theologians and lawyers in France and Italy, as well as a professor at the University of Vienna, most of whom gave opinions favorable to Joan. In early 1455, Pope Nicholas V died, and Callixtus III became pope. Callixtus granted permission for a rehabilitation trial and appointed three commissioners to oversee the affair: Jean Juvénal des Ursins, archbishop of Reims; Guillaume Chartier, bishop of Paris; and Richard Olivier de Longueil, bishop of Coutances. In turn, they chose Bréhal to serve as Inquisitor.

The trial began on 7 November 1455 at Notre Dame Cathedral when Joan's mother publicly delivered a formal request for her daughter's rehabilitation. During the course of the rehabilitation trial, the depositions of about 115 witnesses were processed. The trial came to an end on 7 July 1456 at Rouen Cathedral. The court declared that the original trial was unjust and deceitful; Joan's abjuration, execution and their consequences were declared nullified. To emphasize the court's decision, one of the copies of the Articles of Accusation was formally torn up. The court decreed that a cross should be erected on the site of where Joan was burned.

Legacy

Further information: Alternative historical interpretations of Joan of Arc

Joan of Arc has become a semi-legendary figure and is one of the most-studied people in Middle Ages, in part because her two trials have provided a wealth of primary source material.

Symbol of France

First: Joan of Arc, statue by Denis Foyatier (1855, Orléans). Second: Jeanne d'Arc, a gilded bronze statue by Emmanuel Frémiet (1874, Place des Pyramides)

Joan's legacy began to form before her death. Just after Charles's coronation at Reims in 1429, the poet Christine de Pizan wrote her last known poem, Ditié de Jehanne D'Arc, celebrating Joan as a supporter of Charles sent by Divine Providence. As early as 1429, Orléans began holding a celebration in honor of the raising of the siege.

After Joan's execution, her role in the victory encouraged popular support for her rehabilition. Eventually, Joan became a central part of the celebration, and a play was written, Mistère du siège d'Orléans (Mystery of the Siege of Orléans), which features her as the vehicle of the divine will that liberated Orléans. Her celebration by the city continues to this day. Less than a decade after her rehabilitation trial, Pope Pius II wrote a brief biography describing her as the maid who saved the kingdom of France. Louis XII commissioned a full-length biography of her around 1500. In 1630, Edmond Richer wrote a biography calling her la Pucelle d'Orléans (The Maid of Orléans).

Joan's early legacy was closely associated with the divine right of the monarchy to rule France. During the French Revolution, her reputation came into question because of her association with the monarchy and religion, and the festival in her honor held at Orléans was suspended in 1793. In 1803, Napoleon Bonaparte authorized the renewal of the festival and the creation of a new statue of Joan at Orléans, extolling her as representative of the genius of the French people in the face of national threat.

Since that time, she's become a prominent symbol as defender of the French nation. After the French defeat in the Franco-Prussian War, Joan became a rallying point for a new crusade to reclaim Lorraine, the province of her birth. The Third Republic held a patriotic civic holiday in her honor, and a series of French warships have been named for her. In World War I, her image was used to inspire victory. During World War II, all sides of the French cause appealed to her legacy. She was a symbol for Philippe Pétain in Vichy France, a model for Charles de Gaulle's leadership of the Free French, and an example for the Communist resistance. More recently, her association with the monarchy and national liberation has made her a symbol for the French far right, including the monarchist movement Action Française and the National Front Party. Joan's image has been used by the entire spectrum of French politics. To the present day, Joan remains an important reference in political dialogue regarding French identity and unity.

Saint, martyr and heroic woman

Further information: Canonization of Joan of Arc and Cultural depictions of Joan of Arc

An engraving of Joan of Arc by Albert Lynch (1903, Figaro Illustré magazine)

Joan is a virgin saint in the Roman Catholic Church. Joan was seen as religious figure in Orléans ever since the lifting of the siege, and an annual panegyric was pronounced on her behalf in the city until the 1800s. In 1849, the Bishop of Orlėans Félix Dupanloup delivered a panegyric that attracted international attention and, in 1869, he petitioned Rome to begin beatification proceedings. She was beatified by Pope Pius X in 1909, and canonized on 16 May 1920 by Pope Benedict XV. Her feast day is 30 May, the anniversary of her execution. In an apostolic letter delivered on 2 March 1922, Pope Pius XI declared Joan one of the patron saints of France.

During her trial, Joan stated that her visions told her she would undergo martyrdom. She was not canonized as a martyr of the church, but since her death, Joan has been popularly revered as a martyr who suffered for her modesty and purity, her country, and her faith.

Joan's legacy as a religious figure extends beyond the Catholic Church. She is remembered as a visionary in the Church of England with a commemoration on 30 May. She is revered in the pantheon of the Cao Dai religion.

While Joan was alive, she was already being compared to biblical women heroes, such as Esther, Judith, and Deborah. She fulfilled the traditionally male role of a military leader, while maintaining her status as a brave and valiant woman. Her claim of virginity, which signified her virtue and sincerity, was upheld by women of status from both the Armagnac and Burgundian-English sides of the Hundred Years' War: Yolande of Aragon, Charles's mother-in-law, and Anne of Burgundy, Duchess of Bedford. Joan has been described as representing the best qualities of both sexes: she heeded her inner experience, fought for what she believed in, and encouraged others to do the same.

Joan remains a major cultural figure. In the nineteenth century, hundreds of work of art about her—including biographies, plays, and musical scores—were created in France, and her story became popular as an artistic subject in Europe and North America. By the 1960s, she was the topic of thousands of books. Her legacy has become global, as her story inspires novels, plays, poems, operas, films, paintings, children's books, advertising, computer games, comics and popular culture across the world.

Visions

Jeanne d’Arc écoutant les voix by Eugène Thirion (1876, Notre Dame Church, Ville de Chatou)

In Joan's time, theologians assumed that visions could have a supernatural source. The assessors at her trial focused on determining the specific source of Joan's visions, using an ecclesiastical form of discretio spirituum (discernment of spirits). Because she was accused of heresy, they sought to show that her visions were false. The rehabilitation trial did not clarify the issue. Though it nullified Joan's sentence, it did not declare her visions authentic. In 1894 Pope Leo XIII declared that Joan's mission was divinely inspired, and by the end of her canonization trial in 1903, her visions were seen as part of that mission.

Contemporary scholars have suggested neurological and psychiatric causes as the source of her visions. Her visions have been conjectured to be hallucinations arising from epilepsy or a temporal lobe tuberculoma. Others have implicated ergot poisoning, schizophrenia, and delusional disorder. One of the Promotors of the Faith at her 1903 canonization trial suggested her voices may have been manifestations of hysteria. It has been argued that Joan's visions were a product of creative psychopathy induced by her early childhood rearing or that they were partly an artifact produced by her interrogation during her trial. None of these explanations has strong support, and each has been challenged.

Although the source of Joan's visions has not been conclusively identified, her firm belief in the divinity of her visions strengthened her confidence and enabled her to trust herself, as well as providing hope during her capture and trial.

Cross-dressing

Joan of Arc in armor, from the New Orleans copy of statue Jeanne d'Arc by Emmanuel Frémiet (original 1874, Place des Pyramides)

From the time of her journey to Chinon to her abjuration, Joan usually wore men's clothes. She cropped her hair in a male fashion. When she left Vaucouleurs to see the Dauphin in Chinon, Joan was said to have worn a black doublet, a black tunic, and a short black cap. By the time she was captured, she had acquired a more elaborate outfit. During the trial proceedings, Joan is not recorded as giving a practical reason why she cross-dressed. She stated that it was her own choice to wear men's clothes, and that she did so not at the request of men but by the command of God and his angels. She stated she would return to wearing women's clothes when she fulfilled her calling.

Joan's cross-dressing became one of the principal articles in her accusation at her trial. In the view of the assessors, it was the emblem of her heresy. Joan's final condemnation began when she was found to have resumed wearing men's clothes, which was taken as an overt sign that she had relapsed by listening to her voices again.

Although Joan's cross-dressing was used to justify her execution, the Church's position on it was not clear. In general, cross-dressing was seen as a sin, but there was not agreement about its severity. Exceptions were allowed too. Soon after the siege of Orléans had been lifted, Jean Gerson claimed that Joan's male clothes and haircut were appropriate for her calling, as she exposed herself as a warrior and men's clothes were more practical.

Other reasons for Joan's cross-dressing have been suggested. It has been argued that it may have helped her maintain her virginity by deterring rape and signalling her unavailability as a sexual object; scholars have stated that when Joan was imprisoned, wearing men's clothes would have only been a minor deterrent to rape as she was shackled most of the time. For most of her active life, Joan did not cross-dress to hide her gender. Rather, it may have functioned to emphasize her unique identity as La Pucelle, a role that was neither male nor female but a model of virtue that inspired people.

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• Aquinas, Thomas. "Summa Theologiae". newadvent.org. Archived from the original on 27 September 2018. Retrieved 25 January 2022.
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External links

• Films about Jeanne d'Arc from International Joan of Arc Society (with film clips)
• Centre Jeanne d'Arc at the Orleans Municipal Library (in French)
• "The Siege of Orleans", BBC Radio 4 discussion with Anne Curry, Malcolm Vale & Matthew Bennett (In Our Time, 24 May 2007)