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Subpages

• Talk:Joan of Arc/archive
• Talk:Joan_of_Arc/NPOV
• Talk:Joan of Arc/cross-dressing
• Talk:Joan of Arc/cross-dressing-talk

Military Stuff

Ahoy. I've been silently lurking as the page has steadily improved since I stumbled upon it in December (see the bottom half of Talk:Joan_of_Arc/NPOV). While some of the issues I pointed out at the time are still there (though they are improving!), there is something else I would like to bring up. The middle section detailing Joan's Visions and Missions is a tad muddled with in regards to her military conquests and their significance. A different section with more detail would certainly be cool. Thanks. --Jeffrey O. Gustafson 05:17, 27 Apr 2005 (UTC)

Expansion request: Plays

The article says that different plays offered very different interpretations on her life. Could this point be elaborated on? For instance, what interpretation did each play use, or how did each portray her? Wesley

As a new user I'm not ready to insert this into the main article. Please advise.

This selective list covers major works and authors in chronological order:

Anonymous (Jacques Millet?), "Mystery of the Siege of Orleans" was first performed in Orleans just four years after Joan of Arc's death. The surviving version appears to be a revision from around 1450. God and several saints play major roles in this this sprawling drama of more than a hundred speaking parts.

William Shakespeare, "Henry VI, Part I" makes Joan la Pucelle the leading villain. Drawn from English sources of the previous century, this Joan of Arc begins with the appearance of piety but soon proves to be a cunning witch justly executed.

Voltaire, "The Maid of Orleans" is a mock epic poem that explores typically Voltairean themes deriding mysticism as humbug.

Friedrich Schiller, "The Maid of Orleans" in literary rebuttal to Voltaire, Schiller creates a sympathetic Joan of Arc as a romantic heroine. A magic helmet renders her invincible until she falls in love. This influential drama dominated nineteenth-century fictional treatments: Verdi's and Tchaikovsky's operas about her are essentially musical adaptations.

Georg Kaiser, "Gilles and Jeanne" explores the disturbing implications of Joan of Arc's association with the most notorious criminal of her era.

George Bernard Shaw, "Saint Joan" this drama, widely esteemed as Shaw's masterpiece, draws heavily from historical records rediscovered after Schiller's era. Historians may contest Shaw's assertion that she was an early Protestant with impartial judges. Subsequent twentieth century plays often mirror Shaw's interest in her trial.

Bertolt Brecht, "Saint Joan of the Stockyards" transposes Joan of Arc into working class Chicago and portrays her as a labor leader. Brecht made Joan of Arc the subject of three separate plays, all with socialist themes.

Maxwell Anderson, "Joan of Lorraine" this play-within-a-play with a debt to Shaw is chiefly memorable as the basis for Ingrid Bergman's screen portrayal.

Paul Claudel and Arthur Honegger, "Joan of Arc at the Stake" relives her trial in a deeply religious oratorio that summons the founder of the inquisition to condemn Joan of Arc's judges.

Jean Anouilh, "The Lark" is an allegory of Vichy collaboration in the aftermath of World War II. Lillian Hellman's noteworthy English translation adds a critique of McCarthyism.

Durova 02:34, 23 October 2005 (UTC)

Posted the above with a mention of Twain's novel and a slightly expanded treatment of her symbolic significance to modern French politics.

Durova 21:16, 27 October 2005 (UTC)

Saints

"Eventually, the Roman Catholic church canonized her as a saint on May 16, 1920."

What about a List of Catholic saints burned by the Church? ;-) --zeno 22:48, 6 Aug 2003 (UTC)

PS: Just kidding - I did not want to offend anyone's religious feelings ...

Formally, the Church didn't burnt them. At least with the Inquisitions, sinners were "relaxed to the secular arm", the civil (or militar) authorities. "The Church does not shed blood". But I don't remember another case of a Christian saint martyrized by a same-confession Chutch. Maybe Thomas Beckett? Have some repressed Jesuit or Templar become saint? -- Error 00:13, 7 Aug 2003 (UTC)

One of Joan of Arc's unique distinctions is that no one else has been both condemned and sainted by the Roman Catholic Church. Durova 02:37, 23 October 2005 (UTC)

Trial question

I have heard that during her trial, Joan faced a question on heresy designed to trip her up, and I would like confirmation or refutation of the story. She was asked by the inquisitors whether she was in a state of grace. Answering "no" would mean she was a heretic and worthy of death. Answering "yes" would be presuming to know the mind of God, in itself a heresy also worthy of death. Joan neatly evaded death by replying, "if I am in a state of grace, I have only God to thank for it, and if I am not, I pray to God that he help me achieve it." I always thought this story a good example of her intelligence, which she must have also exhibitted in her battle tactics (if she in fact led the battles, of which I am also uncertain). Can anyone confirm this tale? --zandperl 01:59, 2 Feb 2004 (UTC)

I can confirm the question and answer. From an English translation of the transcript of her third public examination:

"Do you know if you are in the grace of God?"

"If I am not, may God place me there; if I am, may God so keep me. I should be the saddest in all the world if I knew that I were not in the grace of God. But if I were in a state of sin, do you think the Voice would come to me? I would that every one could hear the Voice as I hear it. I think I was about thirteen when it came to me for the first time."

-- Paul Murray, 6 Sep 2004

In French :
— Êtes-vous en état de grâce ?
— Si je n'y suis pas, que Dieu m'y mette ; si j'y suis, que Dieu m'y garde.
Quite intelligent for a so-called "peasant". Inspired by the Holy Spirit, this answer leads the Church to think she was in the grace of God. Gwalarn 12:16, 9 Mar 2005 (UTC)

Blocked user

Hello everyone. I recently (by request) blocked a user for repeatedly removing content from the article without edit summary or discussion. This user then contacted me, and (sort of) explained why he was doing what he was doing. I gave him a list of links explaining our policy, and unblocked him a few hours later. I will keep an eye on things, and if necessary will block the IP again if what comes from it appears to be vandalism. Fire Star 03:06, 2 Jun 2005 (UTC)

I believe I am that user. I removed religious propaganda from the article. I have no idea how to to an "edit summary" or "discussion" since all the help pages mention these things but there is apparently no link to do that that I can find.

I put an explanation in the body of the article since I can't find any other place.

I received no email from you answering my question: is this encyclopedia an actual encyclopedia or is it a right wing religious propaganda medium? If such unscientific and blatantly mythological statements are allowed in articles, then obviously this place is a mouthpiece for such viewpoints and I can stop trying to remove superstitious statements.

That would be a pity since this is otherwise a cool place.

Neither did I receive an email with links explaining anything. The help pages here are circular and only lead back to themselves and insanely long lists that are useless.

Hi Favedave, I sent this message to User talk:69.239.114.85, and I'll send it to your new talk page, as well. it will explain a lot about how we do things. Because we report on religious things, doesn't mean we espouse them. Our policy of npov is our "prime directive."

"Greetings. If you are the Favedave who sent me an email message, then you were blocked for removing sections of the Joan of Arc article multiple times in one day without any communication from you, even when the other editors asked you not to in their edit summaries. I realise that you are new to Misplaced Pages, so you will be forgiven quite a bit, and I hope you end up liking the place and sticking around, but your aggressive tone in the email message to me, things like "And it's obviously not (an encyclopaedia) if your primitive religious views trump all else" needs to be modified if you are going to edit successfully here. Misplaced Pages is run by consensus, so there were other reasons for the reversions of your removals, reasons you should consider and discuss if you want your edits to remain relatively unmolested. I will shorten your block time, but in the meantime please review the following links in order to help your sojourn at Misplaced Pages be more productive.

• The Five Pillars of Misplaced Pages
• How to edit a page
• Editing, policy, conduct, and structure tutorial
• Picture tutorial
• How to write a great article
• Naming conventions
• Manual of Style
• help pages
• village pump

Regards,

Fire Star 23:50, 1 Jun 2005 (UTC)"

-Fire Star 13:53, 2 Jun 2005 (UTC)

Charles VII & Reasons for Retrial

I remember reading (sources escape me at the moment) that a (main) reason for Charles VII's retrial of Joan was to "prove" that Joan was innocent of the charges raised against her, to legitimize her actions that ultimately led to his coronation. By legitimizing her, his position was legitimized. Similarly, his position could be damaged if his coronation was perceived to be enabled by a heretic. (Ok, that was kinda involved, i hope the reasoning came across more or less intact.) Any thoughts? YggdrasilsRoot 18:52, 9 Jun 2005 (UTC) PS:(and i won't belabor the NPOV issues in the article, since it seems to be a touchy topic)

Charles VII didn't retry Joan of Arc. He did petition the pope to reopen the case. Her mother made a similar petition. Twenty-four years after Joan of Arc's death Charles VII's rulership was well established. Her retrial coincided with the conclusion of the war in his favor.

Ample documentary evidence demonstrates the English government's active role ensuring her initial condemnation. The extent to which Charles VII influenced the retrial is entirely a matter of conjecture. It's reasonable to suppose some witnesses hoped to please the victorious regime. It's also reasonable to suppose Charles VII declined to interfere in a papal investigation. No surviving records indicate he did more than ask for a retrial. Durova 02:58, 23 October 2005 (UTC)

Visions section, NPOV, and accuracy

There are competing historical theories here:

1. Joan of Arc and others around her encountered supernatural phenomena, and accounts of these events have been passed down to us over the ages.
2. Joan of Arc was insane, delusional, or a chronic liar. Accounts of others sharing in her visions are the result of exaggeration through re-telling or religious fervor; mental illness; fraud; white lies in support of one's faith; confusion or hallucination through the power of suggestion, confirmation bias, religious excitement, or other natural psychological phenomena.

From the first sentence:

Many contemporary attempts to explain Joan's visions have been based on the commonly-held belief that her visions were described merely as auditory sensations which only she could hear.

to the last:

It can be pointed out that if this has a natural explanation, it certainly cannot be any known form of mental illness or hallucination.

...as currently written, this section sounds like it's debunking the idea that Joan of Arc was insane, hinting at a supernatural explanation. It needs to be corrected so that it's neutral between the two theories. The rewriting process would be easier if we had some more details about the claims that are made...

The mental conditions suggested include schizophrenia, bipolar disorder, and even temporal lobe epilepsy.

Who makes those suggestions? Can we name any professional mental health experts?

historical documents state flatly that other people (e.g., the Count of Clermont, Guy de Cailly, etc) could simultaneously experience her visions.

Which documents would those be? Can we get some excerpts?

Doctors have examined some of the descendants of her family and found no evidence for a genetic mental illness.

Can we get specifics here? References?

References on these facts would not only help verify accuracy, but also help expand the article and provide external sources for more information and context for interested editors and readers. -- Beland 3 July 2005 05:16 (UTC)

Previous discussion, since archived, points to this journal article: Epilepsia. 1991 Nov-Dec;32(6):810-5. (abstract)

I also happened to find mention of her here.

AWilliamson said: Judy Grundy wrote a piece rejecting the notion, and (more importantly), the people you cited were basing their theory on entirely erroneous historical information about the person they were analyzing - they certainly may be experts on epilepsy, but they are not historians and their conception of the historical facts concerning their "patient" was based on misconceptions, resulting in a flawed diagnosis. I see this article here. -- Beland 4 July 2005 18:32 (UTC)

See . Page references within this large HTML document appear to refer to pages for the original transcript. For reports of shared visions, page 92 provides a suitable excerpt. Elsewhere refer to 51, 96, and especially 106-109.

Asked whether the clergy of her party saw the sign, she answered that when her king and those of his company had seen it and also the angel that bore it, she asked her king if he were content, and he replied yes. And then she left, and went to a little chapel hard by, and heard that after her departure more than three hundred people saw the sign.

Licensed medical and psychological professionals usually refuse to attempt diagnosis of people they never met. Conservative exceptions exist: Einstein's brain was preserved for science, medical reports regarding George Gershwin's brain tumor remain available, and DNA evidence resolved a well-publicized debate about Thomas Jefferson's African-American descendants. It might be interesting to compare the bone fragment at Chinon against DNA from Joan of Arc's modern relatives.

Beneath that level it becomes imperative to note that publication and peer review standards for "diagnosis" of historic figures are far more lenient than for case studies of living people. A historian needs no specialized training or physician's approval to impute any malady under the dignified heading of scholarship. Few lay readers know this. Hence the public grants far more weight to some armchair diagnoses than the hypotheses really deserve.

Occasionally some instance calls out for attention. Harriet Tubman exhibited classic symptoms of narcolepsy. Joan of Arc is not another such example. Among other objections, it is hard to suppose that an army of veteran soldiers would pursue repeated frontal assaults at the urging of a standard bearer who had untreated schizophrenia or bipolar disorder. The temporal lobe epilepsy hypothesis is somewhat more intriguing.

I favor the approach of Regine Pernoud and Marie Veronique-Clin in "Joan of Arc: Her Story" and Kelly deVries in "Joan of Arc: A Military Leader." Sidestep the issue. The abstract nature of Joan of Arc's visions sheds little light on most other issues surrounding her career. It respects all points of view to note that she appeared quite intelligent to her contemporaries, evidently held sincere faith in her visions, and lived in a time and place that regarded such experiences as rare but possible. Durova 10:21, 23 October 2005 (UTC)

Credulity

(previous discussion on the same section)

"As written in the testimony, Joan also stated that these visions often took solid, physical form that she and other people could see and touch. Doctors have examined some of the descendants of her family and found no evidence for a genetic mental illness. It can be pointed out that if this has a natural explanation, it certainly cannot be any known form of mental illness or hallucination."

This is ridiculous - to take at face value what was written some hundreds of years ago by people entirely convinced of the existance of God and entirely unscientific in their approach towards such matters which are hardly well-understood today, let alone then! Toby Douglass 00:37, Apr 29, 2005 (UTC)

That section was added in order to address certain modern medical theories which argue - according to the theorists themselves - that "if one accepts the descriptions of her visions at face value" (or words to that effect) then these allegedly describe private visions which could therefore be hallucinations brought on by schizophrenia or other such disorders. The article merely points out that these descriptions actually do _not_ say that her visions were private or exclusive to herself, a point which needs to be stated if theories ostensibly based on these descriptions are to be addressed.

Regards,

Allen Williamson, Joan of Arc Archive (AWilliamson 02:47, 29 Apr 2005 (UTC))

Have taken the initiative of removing this text Doctors have examined some of the descendants of her family and found no evidence for a genetic mental illness. It can be pointed out that if this has a natural explanation, it certainly cannot be any known form of mental illness or hallucination. for reasons stated, no discernable evidence, NPOV, no references found Sherurcij July 7, 2005 03:49 (UTC)

Pants against rape?

An anonymous user has been revising my edits on the subject of the clothes of Joan of Arc. This user has been protecting a section that was initially written by AWilliamson, the self-claimed expert on saint Joan. I question the claim Joan supposedly made herself about her "pants" being the only protection against rape. Indeed the sources say these "pants" (or hose) were tied to her doublet. That was just a normal thing for male clothes (men didn't wear a belt to hold their pants up, they just tied it to their doublet; belts were only used to carry stuff around, like sword and knife). In her case there were 20 laces. I don't question these details. However, the debate is on two things:

• Is it believable that a piece of cloth could protect a girl from rape? In other words: is a girl in a skirt more vulnerable to male aggression than a girl in jeans? I think this is a biased male idea: it comes close to the idea that girls in skirts ask to be raped.

• Did these "pants" consist of two separate hose, leaving the crotch and bottom exposed (only covered by the end of the shirt underneath the doublet and all upper garment), or did they consist of one single cloth? If the hose did not cover crotch and bottom, the claim of protection doesn't hold. She would just be even more vulnerable!

This anonymous user has put forward a source saying the pants were one single cloth. However, this source is (again) a biased source, since it specialises on the subject of (saint) Joan of Arc. It's not an independent source. I now could gather all kinds of sources on the Internet saying the "pants" were separate pieces, but that's not how Misplaced Pages should work, at least not in my opinion. I therefore seek assistance from real experts on medieval clothing, especially on clothing of the early 15th century.

I' don't want to experience another edit war with this anonymous user (as I assume it is AWilliamson all over again that has been using this IP number: correct me if I'm wrong). — HAJARS 09:42, 2 October 2005 (UTC)

I am not an expert, but pants started as separate hose and then as hose joined in the back. The front was left open so that the man could attend to sanitary functions. Later, as the doublet grew shorter, men were required to wear codpieces to hide their genitals. Codpieces were certainly used well into the 16th century (see any picture of Henry VIII) so it seems doubtful that Joan would have gained much protection from a determined rapist. That having been said, Joan may well have believed that she was being protected by the tight laces. Can't we have a statement that just says that this may the reason she wore them? Then we don't have to determine exactly what she wore and whether it was effective. –Shoaler (talk) 13:33, 3 October 2005 (UTC)

All I like to have included in both the Joan of Arc and Cross-dressing articles is a little bit of doubt about the effectiveness of these "pants" against rape. Since a anonymous user has reverted my edits again in the section about her clothes (different IP number, same devoted user, I bet it's Allen, to shy to identify himself), I refrain from reverting those back again. I don't want to brake the 3RR. The statement you are proposing sounds just allright to me! HAJARS 21:42, 3 October 2005 (UTC)

I have modified the item in Cross-dressing removing speculation about whether male clothing at the time was effective in preventing rape and focused on her fear of being raped. That was her stated motivation. Whether it was effective or not is something only she knew. –Shoaler (talk) 11:56, 4 October 2005 (UTC)

How could it possibly be cross-dressing when one considers the medival version of panties were worn. The so-called trial was more of a cast of fear by the thugs to continue to wear a dress or be burned. Yes, the thugs wanted to easily rape and pillage. Unforntunately, "rape and pillage" originated as an English phrase. --- Mr. Ballard 01:53, 7 October 2005 (UTC)

Category Choice

I have to argue that Category:Wrongfully convicted people is a poor category for Joan of Arc, since it consists solely of modern examples of national judicial courts (separate from any church) who have found people like David Milgaard or the Birmingham Six guilty. Joan is a much different example, having been a combatant against the country. It could be argued that many saints fit the mould for 'wrongfully convicted', but I think we should leave that category unstained by arguments of which religion's martyrs were or weren't examples of wrongfully convicted people. Sherurcij 07:26, 3 October 2005 (UTC)

Tone

Just added a tag about the tone of this article. I see to much devotion for Saint Joan. I like to see more about the historical facts of a story about a human girl, a bit more critical if possible. — HAJARS 22:49, 3 October 2005 (UTC)

I'm neither a Catholic nor one who goes in too much for faith, etc. but I don't see too much trouble with the current tone, perhaps it's been changed since you posted. Sure there's some stuff about ths St-Jeanne as you put it, but that is after all the primary reason she is known to us today. She's not a remembered historical figure because she was a random illiterate Orleanais wench that Milla Jovovich decided to play in a movie, her relevance is as a political-religious legend-myth both in her time and in ours. Other than perhaps as a study of mental illness or spiritual posession the girl herself is not really all that exceptional. Gabe 02:55, 18 October 2005 (UTC)

All that crap about her being an army commander. What's that about then? 213.148.229.209 13:52, 18 October 2005 (UTC)

, . Some of the original source material is available online in English translation. From excerpts of her rehabilitation trial see the testimony of Sieur de Gaucourt, Gobert Thibaut, Simon Baucroix, and Simon Charles. In see especially Jean count of Dunois. Also note Jean Luillier, Thibaud d'Armagnac, and Aignan Viole. Louis de Contes (her page) and duke Jean of Alencon are two more important witnesses. Also note father Jean Pasquerel (her confessor). Jean d'Aulon (her squire) was one of her closest companions in battle. Durova 17:45, 23 October 2005 (UTC)

Joan's propaganda use

One quick correction -- the opening paragraph says that Joan was used by 'allied' propaganda in both World Wars, but neglects to say that she was used extensively by the Vichy government during WWII, probably more than by the allies.

Changes

I've made some alterations:

1.

She was said to have convinced Charles to believe in her by relating a private prayer that he had made the previous 1 November, although he additionally insisted on having her examined for three weeks by theologians at Poitiers before granting final acceptance.

Only one witness supports this hagiographical claim. (See the rehabilitation trial excerpts I cite above). This statement also implies that the theological examination was her only test. Charles also sent agents to her home region and commissioned his mother-in-law to confirm Jeanne's good character. I've deleted the above and inserted the following:

She won Charles's confidence in a private conference. He verified her morality with background inquiries and a theological examination at Poitiers.

2.

She arrived at the besieged city of Orléans on April 29, 1429. After several English fortifications were taken from May 4–May 7, the remaining English forces were pulled from their siege lines on May 8.

Far too much of this article is in the passive voice. My insertion corresponds to testimony of half a dozen eyewitnesses at her trial of rehabilitation.

After French forces drove the English from lesser fortifications May 4 – May 7, they attacked the main English stronghold on May 8. Contemporaries acknowledged Jeanne as the hero of the engagement after she pulled an arrow from her own shoulder and returned wounded to lead the final charge.

3.

An attack on the city finally came on September 8, but ended in disaster when Jeanne was shot in the leg and the attack was called off against her will.

See the retrial testimony and deVries.

Despite a crossbow bolt wound to the leg she continued directing the troops until the day's fighting ended. The following morning she received a royal order to withdraw.

Other: Inserted the requested fictional works list above with Twain added. Modern political symbolism expanded. Changed footnote #1. Would prefer to delete it altogether. Joan of Arc did not know her own exact age. Only one of 115 witnesses at her retrial claimed to remember her birthdate. Citing a major feast without better evidence looks hagiographic.

Added the following under Clothing:

When questioned about her clothing during her condemnation trial she referred the court to the Poitiers inquiry. That record no longer survives. Circumstances suggest the Poitiers clerics approved her choice as one of the exceptions to Biblical clothing law.

Edited the subsequent bullet point for clarity without changing its tone.

At the beginning of Trial and Execution: 1.

An attempt to lift the siege lsid to the city of Compiègne on May 23 led to her capture by Burgundian troops when she and her soldiers were trapped outside the city.

Less passive and per testimony from both trials:

An attempt to lift the siege of the city of Compiègne on May 23 led to her capture. When she ordered a retreat she assumed the place of honor as the last to leave the field. Burgundians surrounded the rear guard.

2.

Several sources state that Charles demanded that she be ransomed back to her own side, but the Burgundians refused. Instead, she was transferred to their English allies in exchange for the usual monetary compensation common in such transfers, with the hand-over being entrusted to Pierre Cauchon, Bishop of Beauvais and counselor for the English occupation government.

No source indicates Charles made any attempt to ransom her. Neither did he ransom his own cousins the dukes of Orleans and Alencon. Rehabilitation trial testimony records three escape plots. In the one I mention several witnesses agree about the distance of the fall.

It was customary for a war captive's family to raise a ransom. Jeanne's relatives lacked the funds. Many historians condemn Charles for failing to intervene. Jeanne attempted several escapes, on one occasion leaping from a 70 foot tower to the soft earth of a dry moat. The English government eventually purchased her from duke Philip of Burgundy. Bishop Pierre Cauchon of Beauvais, an English partisan, assumed a prominent role in these negotiations and her later trial.

Apparently there was a real controversy about this article several months back. I'll await the opinions of more experienced members before making further changes. In general my view is:

• The article needs polishing for brevity, clarity, and syntax.
• Modern French Jeanne d'Arc isn't much more accurate than our English Joan of Arc. I'd revert to custom. Issues surrounding her acutal name are trivial but complex. One could argue for Jeanette Romee, Jehanne la Pucelle, and Jehanne du Lys. The surname Darc had several alternate spellings including Dart, Tart, and Tard.
• Sometimes the tone takes shades of emotion inappropriate for an encyclopedia entry. Certainly the condemnation trial was a kangaroo court. Its coverage needn't be resentful.
• Relevant religious history is well researched. However, the depth of this particular discussion raises questions about balance. I'd like to edit out redundancies in the trial and clothing discussions. If space permits I'd expand a few other matters such as the debate about military policy following the victory at Orleans and the political significance of the coronation.

Durova 22:38, 27 October 2005 (UTC)

Your changes (either already made or suggested) are very much appreciated! Please edit boldly! As I mentioned at #Tone this article should be polished to fit an encyclopedia. - HAJARS 21:57, 28 October 2005 (UTC)

Thank you very much.

An anonymous user made some alterations to my update and a third user sent me a message that my update had been restored. To the anonymous user: please feel welcome to message me regarding your concerns. Durova 01:27, 29 October 2005 (UTC)

Noticed this code note on the editing page regarding Joan of Arc's birthdate. Not sure whether it's new:

!---it's the 6th or the 16th, but to choose either one today is obviously POV as either one has no solid proof, see note 1---

http://www.fordham.edu/halsall/basis/joanofarc-trial.html p. 38

Asked how old she was, she replied she thought nineteen.

All but one of the witnesses at her trial of rehabilitation give a similar formulaic answer: nineteen, or thereabouts (see Monstrelet).

The doubt is not about some particular date in January, but about whether she was even born that year. She came from humble origins in an era when few people were literate. Birth records were a rarity. Since Joan herself and 114 other witnesses do not know her precise age and one witness cites the Epiphany, it becomes a matter of faith to believe she was born on the Epiphany. I respect that as a personal belief (and that would make it the the 6th). As publishing matter it belongs in the Catholic Encyclopedia rather than here. Durova 06:48, 29 October 2005 (UTC)

There are birth records for Jeanne d'Arc which were traditionally written in the books of the preists. An order to reveal the d'Arc descension further supports the date. The record show January 16th. On the bit about the Feast of Epiphany, someone recalled that Jeanne's madre was seen with labor pains. That obviously confused the history to make people think she was born on Feast of Epiphany, the 6th. Anyways, the note is there to prevent a revert war against the date. ---- Mr. Ballard 15:35, 29 October 2005 (UTC)

If someone has located Joan of Arc's birth record please post a citation. Neither trial record shows any indication of it. Citing a later document is not convincing: it arguably copies the one witness who remembered the Epiphany.

The tradition you mention is a later custom. Few people of European descent can trace their ancestry beyond the sixteenth century. Earlier eras recorded births only for the elite. Joan's large number of godfathers and godmothers is evidence against such a record ever having been made: the older custom was to provide enough witnesses to testify if her baptism ever came into question. This was the main legal concern surrounding a birth to a small village in her era. Durova 18:38, 29 October 2005 (UTC)

Review Descension Summary for a trace. The books of the priests were started well before the retrial. ---- Mr. Ballard 19:28, 29 October 2005 (UTC)

Yes, according to custom her family's descent would be recorded from the following generation onward. Charles VII ennobled them during her lifetime. This adds nothing to our understanding of her own birth.

I'm not sure what you mean by the books of the priests were started well before the retrial. Certainly her career in public life was well documented. If you can produce an original record of her birth I will reverse my position. My point is that accepted standards of historiography give primacy to contemporary documents over summaries written several generations later. Most historians who consider this question at all discuss only the 6th for that reason. You have not answered my objections raised above. Please refer to my citations. The evidence on this point is overwhelming.

Noticed the following:

--- NOTE: do not delete this note, it is to prevent revert wars on the date, her birthday is said to be the 6th or the 16th, unless you have a time machine to go back and find the exact truth, do not delete this note ---

I'd been warned that emotions run high on this board. I would like to reassure all concerned that I have no ideological axe to grind. I have already added text in favor of her sainthood under the Clothing discussion. I will continue to do so where good scholarship permits.

There are well-documented occasions where the record confounds non-Catholic scholars. To summarize two:

• Joan won the confidence of Robert de Baudricourt with a revelation. To challenge her claim of divine visions he asked her what was happening on Orleans that very day. She answered that a terrible defeat was taking place. A few days later when news arrived he discovered that she had been right: their interview had taken place the same day as the Battle of the Herrings, a serious defeat and the only significant engagement since the start of the siege. Baudricourt was a war-hardened captain and a skeptic, yet he found this so extraordinary that he granted her request to meet the dauphin.

• At Chinon and at Poitiers Joan declared that she would give a sign of her mission at Orleans. During the final engagement she pulled an arrow from deep in her own shoulder and returned wounded to lead the final charge. Modern films such as Braveheart notwithstanding, this was almost unheard-of. Richard the Lion-Hearted had received an identical wound two centuries earlier, responded just as she did, and died of infection three weeks later.

My intention in removing the citation about her birth is not to disparage anyone's faith but to apply a uniform standard of analysis. If we advance this very weak position then we embark on the slippery slope where other doubtful interpretations seek attention, such as the arguments that she was a Protestant or a homosexual. I would rather not go there.

Please refrain from sarcastic comments. That tone is inappropriate in a scholarly discussion.

Another re-edit:

Several sources (such as the Morosini documents) state that Charles demanded that she be ransomed back to her own side, but the Burgundians refused.

From Joan of Arc: Her Story by Regine Pernoud and Marie-Veronique Clin, pp. 97-98:

Morosini, who had left Bruges on December 15, wrote to Venice as recorded in his Journal: "One heard first that the lady had been in the hands of the duke of Burgundy, and many men said that the English would buy her for money, but at that news Charles sent them an embassy to alert them that he would never consent to such a deal; if they persisted, he would give similar treatment to those of her men whom he held hostage." The slight tremor of this passage is the sole piece of evidence for the suggestion that Charles VII made any effort on Joan's behalf. Even here there is no claim that he himself attempted to ransom Joan, but only to prevent her delivery to the enemy. No documentary evidence suggests that the king offered a ransom or made any effort whatsoever to free Joan of Arc.

In addition to Pernoud's comments it should be noted that Niccolo Morosini was quoting hearsay. He was a Vienese merchant in Bruges on business. Furthermore, no documentary evidence records that Charles made good on this purported threat.

I will gladly engage in reasonable discussion. That said, there is a limit to the amount of time one can spend countering irrelevant, nonexistent, or misread citations. Durova 22:26, 29 October 2005 (UTC)

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