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The subject of the nature and origin of the voices and visions which [[Joan of Arc]] experienced has been of intense interest not only to her contemporaries, but to scholars, religious figures, and students of history all the way down to modern times.
The subject of the nature and origin of the voices and visions which [[Joan of Arc]] experienced has been of intense interest not only to her contemporaries, but to scholars, religious figures, and students of history all the way down to modern times.
Joan of Arc's religious visions have interested many people.  The consensus among scholars is that her faith was sincere. She identified [[Saint Margaret the Virgin|St. Margaret]], [[Catherine of Alexandria|St. Catherine]], and [[Michael (archangel)|St. Michael]] as the source of her [[revelation]]s although there is some ambiguity as to which of several identically named saints she intended. Devout Roman Catholics regard her visions as divine inspiration.
Analysis of Joan of Arc's visions is open to evidentiary challenge.  The only detailed source of information on this topic is the condemnation trial transcript in which she defied customary courtroom procedure about a witness's oath and specifically excluded testimony about her visions from any guarantee of honesty.  She complained that a standard witness oath would conflict with an oath she had previously sworn to maintain confidentiality about meetings with her king.  It remains unknown to what extent the surviving record may represent the fabrications of corrupt court officials or her own possible fabrications to protect state secrets.  Some historians sidestep speculation about the visions by asserting that Joan of Arc's belief in her calling is more relevant than questions about the visions' ultimate origin.
Documents from Joan of Arc's own era and historians prior to the twentieth century generally assume that Joan of Arc was both healthy and sane.  A number of more recent scholars attempted to explain Joan of Arc's visions in psychiatric or neurological terms.  Potential diagnoses have included [[epilepsy]], [[migraine]], [[tuberculosis]], and [[schizophrenia]]. None of the putative diagnoses have gained consensus support because, although hallucination and religious enthusiasm can be symptomatic of various syndromes, other characteristic symptoms conflict with other known facts of Joan of Arc's life.  Two experts who analyze a temporal lobe tuberculoma hypothesis in the medical journal ''Neuropsychobiology'' express their misgivings this way: "It is difficult to draw final conclusions, but it would seem unlikely that widespread tuberculosis, a serious disease, was present in this 'patient' whose life-style and activities would surely have been impossible had such a serious disease been present." Historian Régine Pernoud was sometimes sarcastic about speculative medical interpretations.  In response to another such theory alleging that Joan of Arc suffered from bovine tuberculosis as a result of drinking [[pasteurization|unpasteurized]] milk, Pernoud wrote that if drinking unpasteurized milk can produce such potential benefits for the nation, then the French government should stop mandating the pasteurization of milk. Ralph Hoffman, professor of psychology at Yale University, points out that visionary and creative states including "hearing voices" are not necessarily signs of mental illness and names Joan of Arc's religious inspiration as a possible exception although he offers no speculation as to alternative causes.
Among the specific challenges that potential diagnoses such as schizophrenia face is the slim likelihood that any person with such a disorder could gain favor in the court of Charles VII. This king's own father, Charles VI, was popularly known as "Charles the Mad," and much of the political and military decline that France had suffered during his reign could be attributed to the power vacuum that his episodes of insanity had produced. The previous king had believed he was made of glass, a delusion no courtier had mistaken for a religious awakening. Fears that Charles VII would manifest the same insanity may have factored into the attempt to disinherit him at Troyes. This stigma was so persistent that contemporaries of the next generation would attribute inherited madness to the breakdown that England's King Henry VI was to suffer in 1453: Henry VI was nephew to Charles VII and grandson to Charles VI.  Upon Joan of Arc's arrival at Chinon the royal counselor Jacques Gélu cautioned, "One should not lightly alter any policy because of conversation with a girl, a peasant... so susceptible to illusions; one should not make oneself ridiculous in the sight of foreign nations...." Contrary to modern stereotypes about the Middle Ages, the court of Charles VII was shrewd and skeptical on the subject of mental health.
Besides the physical rigor of her military career, which would seem to exclude many medical hypotheses, Joan of Arc displayed none of the intellectual decline that normally accompanies major mental illnesses.  Joan of Arc remained astute to the end of her life and rehabilitation trial testimony frequently marvels at her intelligence. "Often they [the judges] turned from one question to another, changing about, but, notwithstanding this, she answered prudently, and evinced a wonderful memory." Her subtle replies under interrogation even forced the court to stop holding public sessions. If Joan of Arc's visions had some medical or psychiatric origin then she would have been an exceptional case..


==Joan of Arc's transvestism==
==Joan of Arc's transvestism==
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:'''''Joan''''': Everything I have done is at God's command; and if He had ordered me to assume a different habit, I should have done it, because it would have been his command.
:'''''Joan''''': Everything I have done is at God's command; and if He had ordered me to assume a different habit, I should have done it, because it would have been his command.
Joan of Arc wore men's clothing between her departure from Vaucouleurs and her abjuration at Rouen. This raised theological questions in her own era and raised other questions in the twentieth century. The technical reason for her execution was a biblical clothing law. The rehabilitation trial reversed the conviction in part because the condemnation proceeding had failed to consider the doctrinal exceptions to that stricture.
Doctrinally speaking, she was safe to disguise herself as a page during a journey through enemy territory and she was safe to wear armor during battle. The ''Chronique de la Pucelle'' states that it deterred molestation while she was camped in the field. Clergy who testified at her rehabilitation trial affirmed that she continued to wear male clothing in prison to deter molestation and rape. Preservation of chastity was another justifiable reason for crossdressing: her apparel would have slowed an assailant.
She referred the court to the Poitiers inquiry when questioned on the matter during her condemnation trial. The Poitiers record no longer survives but circumstances indicate the Poitiers clerics approved her practice. In other words, she had a mission to do a man's work so it was fitting that she dress the part. She also kept her hair cut short through her military campaigns and while in prison. Her supporters, such as the theologian Jean Gerson, defended her hairstyle, as did Inquisitor Brehal during the Rehabilitation trial.
According to Francoise Meltzer, "The depictions of Joan of Arc tell us about the assumptions and gender prejudices of each succeeding era, but they tell us nothing about Joan's looks in themselves. They can be read, then, as a semiology of gender: how each succeeding culture imagines the figure whose charismatic courage, combined with the blurring of gender roles, makes her difficult to depict."


== Legacy ==
== Legacy ==
Joan of Arc has remained an important figure in Western culture. From [[Napoleon I of France|Napoleon]] to the present, French politicians of all leanings have invoked her memory. Major writers and composers who have created works about her include [[William Shakespeare|Shakespeare]], [[Voltaire]], [[Friedrich Schiller|Schiller]], [[Giuseppe Verdi|Verdi]], [[Pyotr Ilyich Tchaikovsky|Tchaikovsky]], [[Mark Twain|Twain]], [[George Bernard Shaw|Shaw]], [[Bertolt Brecht|Brecht]] and [[Arthur Honegger|Honegger]].  [[cultural depictions of Joan of Arc|Depictions of her]] continue in film, television, and song.
Joan of Arc became a semi-legendary figure for the next four centuries.  The main sources of information about her were chronicles. Five original manuscripts of her condemnation trial surfaced in old archives during the nineteenth century. Soon historians also located the complete records of her rehabilitation trial, which contained sworn testimony from 115 witnesses, and the original French notes for the Latin condemnation trial transcript. Various contemporary letters also emerged, three of which carry the signature "Jehanne" in the unsteady hand of a person learning to write. This unusual wealth of primary source material is one reason DeVries declares, "No person of the Middle Ages, male or female, has been the subject of more study than Joan of Arc.
In 1452, during the postwar investigation into her execution, the Church declared that a religious play in her honor at Orléans would qualify as a [[pilgrimage]] meriting an [[indulgence]]. Joan of Arc became a symbol of the [[Catholic League (French)|Catholic League]] during the 16th century. Félix Dupanloup, bishop of Orléans from 1849 to 1878, led the effort for Joan's eventual [[beatification]] in 1909. Her [[canonization of Joan of Arc|canonization]] followed on [[16 May]] [[1920]]. Her feast day is [[30 May]]. She has become one of the most popular saints of the Roman Catholic Church.
She operated within a religious tradition that believed an exceptional person from any level of society might receive a divine calling. She expelled women from the French army and may have struck one stubborn camp follower with the flat of a sword. Nonetheless, some of her most significant aid came from women. Charles VII's mother-in-law, Yolande of Aragon, confirmed Joan's virginity and financed her departure to Orléans. Joan of Luxembourg, aunt to the count of Luxembourg who held Joan of Arc after Compiègne, alleviated Joan of Arc's conditions of captivity and may have delayed her sale to the English. Finally, [[Anne of Burgundy]], the duchess of Bedford and wife to the regent of England, declared Joan a virgin during pretrial inquiries. For technical reasons this prevented the court from charging Joan with witchcraft. Ultimately this provided part of the basis for Joan's vindication and sainthood. From [[Christine de Pizan]] to the present, women have looked to Joan of Arc as a positive example of a brave and active female.
Joan of Arc has been a political symbol in France since the time of [[Napoleon]]. [[Classical liberalism|Liberals]] emphasized her humble origins. Early [[Conservatism|conservatives]] stressed her support of the monarchy. Later conservatives recalled her nationalism. During [[World War II]], both the [[Vichy France|Vichy Regime]] and the [[French Resistance]] used her image: Vichy propaganda remembered her campaign against the English with posters that showed British warplanes bombing [[Rouen]] and the ominous caption: "They Always Return to the Scene of Their Crimes." The resistance emphasized her fight against foreign occupation and her origins in the province of [[Moselle|Lorraine]], which had fallen under [[Nazism|Nazi]] control. [[Traditionalist Catholic|Traditional Catholics]], especially in France, also use her as a symbol of inspiration, often comparing the 1988 excommunication of Archbishop [[Marcel Lefebvre]] (founder of the [[Society of St. Pius X]] and a dissident against the Vatican II reforms) to Joan of Arc's excommunication. Three separate vessels of the [[French Navy]] have been named after Joan of Arc, including a [[FS Jeanne d'Arc|helicopter carrier]] currently in active service. At present the controversial French political party [[National Front (France)|Front National]] holds rallies at her statues, reproduces her likeness in party publications, and uses a tricolor flame partly symbolic of her martyrdom as its emblem. This party's opponents sometimes satirize its appropriation of her image. The French civic holiday in her honor is the second Sunday of May.


==Further reading==
==Further reading==

Revision as of 12:55, 21 February 2007

Among the many important figures of history, some few stand out as transcending the accidents of their time and place. The young 15th century French peasant girl, known to history as Joan of Arc, who led her nation's armies to victory in the later stages of the Hundred Years' War and became a French national heroine, is one such.

In Joan's case, although she has become a French national heroine, she has also become a heroine to many of other nationalities. And although she was a pious and devout Catholic (and, since 1920, a recognized saint within the Catholic Church), she has become a religious inspiration to many of other faiths and, not only people of faith, but aetheists and agnostics as well. And although very much a child of the 15th century, into which she was born, she has remained an inspiration over the centuries since.

Belonging to all people, all times, and all religions, the transcendent figures of history possess two biographies. First, there is the record of their lives and deeds. In Joan's case, the documentary sources for this are voluminous, especially when one considers the fact that she lived in the years before the printing press and widespread literacy, and was also young, female, and not of noble class.

But beyond Joan's actual life, there is a second biography, and that is the record of how men and women of subsequent ages have viewed her as seen in literature, drama, folklore, and other other media and forms. The story of Joan of Arc, as seen by her viewers and storytellers, is the subject of this article.

Joan's voices and visions

The subject of the nature and origin of the voices and visions which Joan of Arc experienced has been of intense interest not only to her contemporaries, but to scholars, religious figures, and students of history all the way down to modern times.

Joan of Arc's transvestism

Question: Did God order you to wear a man's dress?
Joan: The dress is a small, nay, the least thing. I did not put on man's dress by the advice of any man whatsoever; I did not put it on, nor did I do aught, but by the command of God.
Question: Did this commmand to assume male attire seem lawful to you?
Joan: Everything I have done is at God's command; and if He had ordered me to assume a different habit, I should have done it, because it would have been his command.

Legacy

Further reading

  • Fresh Verdicts on Joan of Arc, edited by Bonnie Wheeler
  • Marina Warner, Joan of Arc: the Image of Female Heroism, University of California Press, 1981
  • Timothy Wilson-Smith, Joan of Arc: Maid, Myth, and History, Sutton Publishing, 2006, ISBN 0-7509-4341-6
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