Though she was radically different from other contemporary military leaders, her troops followed her with a loyalty unsurpassed by any other late-medieval captain.
Since the fifteenth century, French authors have (re)told the story of Jeanne d’Arc.
Since her death at the hands of the English in 1431, Joan of Arc has inspired and puzzled millions.
Susan Signe Morrison’s book, “A Medieval Woman’s Companion” brings the contributions of medieval women, famous and obscure, to the forefront in this fantastic introductory text.
Even though medieval women mystics have enjoyed increased attention in recent scholarly discussion, a topic that still has not been tackled is the possible difference between seeing a vision and hearing a voice during a mystical experience and the ramifications of this difference in the context of medieval text production and in the status of mystics as authors.
To begin to grasp the significance of this object to the French psyche, one must first understand the full import of the Maid of Orleans within the context of French history and culture.
Even my English medievalist colleagues, however reluctantly, must admit that Joan of Arc played a significant role in the Hundred Years War.
Those interested in the story of Joan of Arc have a new destination – Rouen, where the Joan of Arc History Centre opened last month, making use of a 15th century Archbishop’s palace that played a role in history of the Maid of Orléans.
Let’s admit, first of all, that it would certainly be, abusive to read the motive of Antigone tout court in the ambivalent character of Joan of Arc, although Steiner approaches the two figures by the…
While Joan of Arc is well-known as a woman who was involved in medieval warfare, there are many more examples of women who took up arms or commanded armies during the Middle Ages.
They may not have won any Oscars, but they were definitely medieval celebrities! Here are some great reads about some of the most famous faces of the Middle Ages
Charisma and Routine: Shaping the Memory of Brother Richard and Joan of Arc Andrew Brown (School of Humanities, Massey University, New Zealand) Religions, 2012, 3(4), 1162-1179…
Even though medieval women mystics have enjoyed increased attention in recent scholarly discussion, a topic that still has not been tackled is the possible difference between seeing a vision and hearing a voice during a mystical experience
This paper aims to take the trial of Joan of Arc seriously by arguing that Joan really was a heretic because she was different from orthodox Christians in that she transgressed traditional gender roles.
Others, however, began to wonder whether the possession of roots might not bring them success in other areas as well—wealth, popularity, or the power to control their own and other people’s destinies, and took to wearing them as good luck charms.
I do not wish to enlist, on either side, in the battle between historians and novelists. What I would like is to suggest a foray which may at first glance seem a minor skirmish, but which may significantly affect the way in which a writer portrays people who once lived, particularly famous people.
Joan of Arc was the French hero of the Hundred Years War and the catalyst who tipped the war in favor of the French after a series of disheartening English victories.
Priest, soldier, pillager, diplomat, counsellor to kings, Archdeacon of St Andrews… and mentioned in the birth of Scottish golf. You couldn’t make this man up.
Although Joan’s trial took place in France and The Malleus Maleficarum was published in Germany, they are suitable for comparison because this text became the definitive manual for witchcraft inquisitors across Europe.
While the Medieval ascription to madness is known, in the light of recent psychological and medical insights, I will explore alternative explanations for the extreme behaviour of devout women in the Middle Ages.
Jehanne bends her legs and arms, holding them close to her chest like a small child, trying hopelessly to find warmth on the cold, damp floor of her prison cell. Sitting only feet away from her body, outside the bars of her tiny cage, two guards argue over whose task it is to watch over her throughout the night. Their loud shouts echo against the tower’s stone walls and follow the stairs to the wet, deserted ground. She extends her arms around her head in an effort to drown out their foul noise from her head and hopefully alleviate her nose from the rank odor of putrefied air.
Under the authority of the Association des Amis du Vieux Chinon and the Archbishop of Tours (curator of the remains), a scientiﬁc analysis was recently performed on the so-called ‘relics of Joan of Arc’, which reside in Chinon (in central France).
Many of these facts can be explained by the hypothesis that Joan of Arc suffered from tuberculosis with a temporal lobe tuberculoma and tuberculous pericarditis.
A number of the clergy who had served on the tribunal later testified, during the posthumous investigations and appeal of the case (1450, 1452, and 1455-56) after the English were expelled, that the transcript and judges had misrepresented the circumstances and hence the theological implications.