#Châtillon-sur-Indre

[unteriors]

Châtillon-sur-Indre, Indre, Centre-Val de Loire.

[scotianostra]

On April 29th 1429 Joan of Arc arrived to relieve the Siege of Orléans.

“The enemy of my enemy is my friend.” This ancient saying has been invoked many times throughout history, but one of the most successful examples of this logic was the Auld Alliance between France and Scotland.

Although the Auld Alliance was founded out of a mutual hatred of England in 1295, the French and the Scots grew closer over time. France sent significant aid to Scotland, particularly during their Second War of Independence against England. In return, Scotland reinforced the French army during the Hundred Years’ War.

It was during the latter days of the Hundred Years’ War that the French King created an elite personal bodyguard comprised of Scottish warriors called the Garde Écossaises(Scottish Guard).

Scottish forces served in the French military throughout most of the Hundred Years’ War, earning a reputation as capable fighters in the process. A Scottish force under John Stewart, Earl of Buchan, and Sir John Stewart of Darnley arrived in France in 1419 to great fanfare.

The Dauphin (heir apparent to the French throne) was in desperate need of help as his father, King Charles VI, suffered from a form of insanity and had few allies. For his own safety, the Dauphin picked out around 100 of the finest Scottish warriors to be his personal bodyguard, thus creating what would come to be known as the Garde Écossaise. In its early days, the Garde was primarily composed of archers, with some men-at-arms.

The Dauphin took further actions to secure Scottish loyalty. The Earl of Buchan was given land at Châtillon-sur-Indre, Stewart of Darnley was provided with land at Concressault and Aubigny, and several other Scottish leaders received land and castles, this was even before they even fought a battle on French soil!

However, that soon changed at the Battle of Baugé, as the French were still reeling from the Battle of Agincourt. The Scots’ performance at Baugé ended up leading to one of their most heroic victories.

Accounts of the battle vary by source, but it is clear that the English, under the Duke of Clarence, attempted to catch the Franco-Scottish force off guard. However, the Scots turned the tide of the battle by holding their ground at a bridge as the English tried to cross.

French forces soon reinforced them, leaving the English badly outnumbered as they had only brought part of their force for this assault. The English eventually forced their way across the bridge but were met and outflanked by the larger force. The Duke of Clarence was killed in the melee, and the English force was routed.

In return for their service, Scottish leaders were granted more lands. The Earl of Buchan was given the title Constable of France, essentially making him commander of the French armies. Unfortunately for the Scots, this success did not last.

The French-Scottish force suffered a crushing defeat at the Battle of Cravant during which Buchan was captured. The French forces fell back during an attempted river crossing, and the Scots were cut down as they stood alone against the English.

Buchan was exchanged but then killed during another disastrous defeat at the Battle of Verneuil after French troops once again retreated early in the battle and left the Scots to face the English alone.

However, the Garde Écossaise remained and continued to prove themselves throughout the Hundred Years’ War and beyond.

In 1429, a mere five years after the French-Scottish defeat at Cravant, Joan of Arc marched into Orléans to the sound of bagpipes. She entered the city accompanied by a guard of around 60 Scottish men-at-arms and 70 archers. The pipers played Hey Tuttie Tatie – the song that, legend has it, was played for Robert the Bruce as he marched into battle at Bannockburn.

In fact, Scottish soldiers made up a significant portion of the relief army as a whole in addition to Joan’s guard.

The pics are, Joan of Arc enters Orléans by Jean-Jacques Scherrer, 1887 and Jehanne d'Arc et sa Garde écossaise. Painting by John Duncan, Scottish symbolist painter.

[patricelecointre]

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#Indre #Detente #Charme #Evasion #Hebergements #Sejours #Chambresdhotes #Gite

[tokyo-new-york-paris]

For sale : Comme des Garçons 2012.

This suit made in thick cotton is a part of Comme Des Garçons Ready-to-Wear collection from 2012.

This piece can be seen as a reiterpretation of the work overalls, a now classic piece of menswear, except for the fourth patch pocket on the right side, an addition made in leather to insist on its presence. 

To create it Comme Des Garçons worked with Hervier Productions, a small clothing mafufacturer with a workshop of about fifteen employees, established in Châtillon-sur-Indre, in France, since 1988.

On the back of the pants two buttons are already sewn so you can wear it with braces. The tab closing is a beautiful detail often seen on work pants from the first half of 20th century.

[ofbloodandfaith]

Day 17 of 30 Days of Apollon

How does this deity relate to other gods and other pantheons?

I think we talked before about how he is related to the other gods in his own pantheon, so I am going to talk about how he related to other pantheons. 

 Many themes such as the slaying of a dragon/large snake occur through proto-indo-European cultures/ religions so he will be related to many different cultures through these similarities, yet there are a few pantheons that he is more closely related to where I am going to explore his epithets and titles.

Greco-Roman

There was a lot of crossover and syncretism between the ancient Greek religion and the ancient Roman, some of his epithets in the Greco-Roman religion are below:

Aegletes (/əˈɡliːtiːz/ ə-GLEE-teez; Αἰγλήτης, Aiglētēs), from αἴγλη, "light of the sun"[26] Helius (/ˈhiːliəs/ HEE-lee-əs; Ἥλιος, Helios), literally "sun"[27] Lyceus (/laɪˈsiːəs/ ly-SEE-əs; Λύκειος, Lykeios, from Proto-Greek *λύκη) "light". The meaning of the epithet "Lyceus" later became associated with Apollo's mother Leto, who was the patron goddess of Lycia (Λυκία) and who was identified with the wolf (λύκος).[28] Phanaeus (/fəˈniːəs/ fə-NEE-əs; Φαναῖος, Phanaios), literally "giving or bringing light" Phoebus (/ˈfiːbəs/ FEE-bəs; Φοῖβος, Phoibos), literally "bright", his most commonly used epithet by both the Greeks and Romans Sol (Roman) (/sɒl/), "sun" in Latin Lycegenes (/laɪˈsɛdʒəniːz/ ly-SEJ-ən-eez; Λυκηγενής, Lukēgenēs), literally "born of a wolf" or "born of Lycia" Lycoctonus (/laɪˈkɒktənəs/ ly-KOK-tə-nəs; Λυκοκτόνος, Lykoktonos), from λύκος, "wolf", and κτείνειν, "to kill" Cynthius (/ˈsɪnθiəs/ SIN-thee-əs; Κύνθιος, Kunthios), literally "Cynthian" Cynthogenes (/sɪnˈθɒdʒɪniːz/ sin-THOJ-i-neez; Κυνθογενής, Kynthogenēs), literally "born of Cynthus" Delius (/ˈdiːliəs/ DEE-lee-əs; Δήλιος, Delios), literally "Delian" Didymaeus (/dɪdɪˈmiːəs/ did-i-MEE-əs; Διδυμαῖος, Didymaios) from δίδυμος, "twin") as Artemis' twin Acraephius (/əˈkriːfiəs/ ə-KREE-fee-əs; Ἀκραίφιος, Akraiphios, literally "Acraephian") or Acraephiaeus (/əˌkriːfiˈiːəs/ ə-KREE-fee-EE-əs; Ἀκραιφιαίος, Akraiphiaios), "Acraephian", from the Boeotian town of Acraephia (Ἀκραιφία), reputedly founded by his son Acraepheus.[31] Actiacus (/ækˈtaɪ.əkəs/ ak-TY-ə-kəs; Ἄκτιακός, Aktiakos), literally "Actian", after Actium (Ἄκτιον) Delphinius (/dɛlˈfɪniəs/ del-FIN-ee-əs; Δελφίνιος, Delphinios), literally "Delphic", after Delphi (Δελφοί). An etiology in the Homeric Hymns associated this with dolphins. Epactaeus, meaning "god worshipped on the coast", in Samos.[32] Pythius (/ˈpɪθiəs/ PITH-ee-əs; Πύθιος, Puthios, from Πυθώ, Pythō), from the region around Delphi Smintheus (/ˈsmɪnθjuːs/ SMIN-thewss; Σμινθεύς, Smintheus), "Sminthian"—that is, "of the town of Sminthos or Sminthe"[33] near the Troad town of Hamaxitus[34] Acesius (/əˈsiːʒəs/ ə-SEE-zhəs; Ἀκέσιος, Akesios), from ἄκεσις, "healing". Acesius was the epithet of Apollo worshipped in Elis, where he had a temple in the agora.[35] Acestor (/əˈsɛstər/ ə-SES-tər; Ἀκέστωρ, Akestōr), literally "healer" Culicarius (Roman) (/ˌkjuːlɪˈkæriəs/ KEW-li-KARR-ee-əs), from Latin culicārius, "of midges" Iatrus (/aɪˈætrəs/ eye-AT-rəs; Ἰατρός, Iātros), literally "physician"[36] Medicus (Roman) (/ˈmɛdɪkəs/ MED-i-kəs), "physician" in Latin. A temple was dedicated to Apollo Medicus at Rome, probably next to the temple of Bellona. Paean (/ˈpiːən/ PEE-ən; Παιάν, Paiān), physician, healer[37] Parnopius (/pɑːrˈnoʊpiəs/ par-NOH-pee-əs; Παρνόπιος, Parnopios), from πάρνοψ, "locust" Agyieus (/əˈdʒaɪ.ɪjuːs/ ə-JY-i-yooss; Ἀγυιεύς, Aguīeus), from ἄγυια, "street", for his role in protecting roads and homes Alexicacus (/əˌlɛksɪˈkeɪkəs/ ə-LEK-si-KAY-kəs; Ἀλεξίκακος, Alexikakos), literally "warding off evil" Apotropaeus (/əˌpɒtrəˈpiːəs/ ə-POT-rə-PEE-əs; Ἀποτρόπαιος, Apotropaios), from ἀποτρέπειν, "to avert" Archegetes (/ɑːrˈkɛdʒətiːz/ ar-KEJ-ə-teez; Ἀρχηγέτης, Arkhēgetēs), literally "founder" Averruncus (Roman) (/ˌævəˈrʌŋkəs/ AV-ə-RUNG-kəs; from Latin āverruncare), "to avert" Clarius (/ˈklæriəs/ KLARR-ee-əs; Κλάριος, Klārios), from Doric κλάρος, "allotted lot"[38] Epicurius (/ˌɛpɪˈkjʊəriəs/ EP-i-KEWR-ee-əs; Ἐπικούριος, Epikourios), from ἐπικουρέειν, "to aid"[27] Genetor (/ˈdʒɛnɪtər/ JEN-i-tər; Γενέτωρ, Genetōr), literally "ancestor"[27] Nomius (/ˈnoʊmiəs/ NOH-mee-əs; Νόμιος, Nomios), literally "pastoral" Nymphegetes (/nɪmˈfɛdʒɪtiːz/ nim-FEJ-i-teez; Νυμφηγέτης, Numphēgetēs), from Νύμφη, "Nymph", and ἡγέτης, "leader", for his role as a protector of shepherds and pastoral life Coelispex (Roman) (/ˈsɛlɪspɛks/ SEL-i-speks), from Latin coelum, "sky", and specere "to look at" Iatromantis (/aɪˌætrəˈmæntɪs/ eye-AT-rə-MAN-tis; Ἰατρομάντις, Iātromantis,) from ἰατρός, "physician", and μάντις, "prophet", referring to his role as a god both of healing and of prophecy Leschenorius (/ˌlɛskɪˈnɔːriəs/ LES-ki-NOR-ee-əs; Λεσχηνόριος, Leskhēnorios), from λεσχήνωρ, "converser" Loxias (/ˈlɒksiəs/ LOK-see-əs; Λοξίας, Loxias), from λέγειν, "to say",[27] historically associated with λοξός, "ambiguous" Manticus (/ˈmæntɪkəs/ MAN-ti-kəs; Μαντικός, Mantikos), literally "prophetic" Musagetes (/mjuːˈsædʒɪtiːz/ mew-SAJ-i-teez; Doric Μουσαγέτας, Mousāgetās), from Μούσα, "Muse", and ἡγέτης "leader"[39] Musegetes (/mjuːˈsɛdʒɪtiːz/ mew-SEJ-i-teez; Μουσηγέτης, Mousēgetēs), as the preceding Aphetor (/əˈfiːtər/ ə-FEE-tər; Ἀφήτωρ, Aphētōr), from ἀφίημι, "to let loose" Aphetorus (/əˈfɛtərəs/ ə-FET-ər-əs; Ἀφητόρος, Aphētoros), as the preceding Arcitenens (Roman) (/ɑːrˈtɪsɪnənz/ ar-TISS-i-nənz), literally "bow-carrying" Argyrotoxus (/ˌɑːrdʒərəˈtɒksəs/ AR-jər-ə-TOK-səs; Ἀργυρότοξος, Argyrotoxos), literally "with silver bow" Hecaërgus (/ˌhɛkiˈɜːrɡəs/ HEK-ee-UR-gəs; Ἑκάεργος, Hekaergos), literally "far-shooting" Hecebolus (/hɪˈsɛbələs/ hi-SEB-əl-əs; Ἑκηβόλος, Hekēbolos), "far-shooting" Ismenius (/ɪzˈmiːniəs/ iz-MEE-nee-əs; Ἰσμηνιός, Ismēnios), literally "of Ismenus", after Ismenus, the son of Amphion and Niobe, whom he struck with an arrow Amazonius (Ἀμαζόνιος), Pausanias at the Description of Greece writes that near Pyrrhichus there was a sanctuary of Apollo, called Amazonius (Ancient Greek: Ἀμαζόνιος) with image of the god said to have been dedicated by the Amazons.[40]

Celtic

Apollo was worshipped throughout the Roman Empire. In the traditionally Celtic lands, he was most often seen as a healing and sun god. He was often equated with Celtic gods of similar character.[41]

Apollo Atepomarus ("the great horseman" or "possessing a great horse"). Apollo was worshipped at Mauvières (Indre). Horses were, in the Celtic world, closely linked to the sun.[42] Apollo Belenus ('bright' or 'brilliant'). This epithet was given to Apollo in parts of Gaul, Northern Italy and Noricum (part of modern Austria). Apollo Belenus was a healing and sun god.[43] Apollo Cunomaglus ('hound lord'). A title given to Apollo at a shrine at Nettleton Shrub, Wiltshire. May have been a god of healing. Cunomaglus himself may originally have been an independent healing god.[44] Apollo Grannus. Grannus was a healing spring god, later equated with Apollo.[45][46][47] Apollo Maponus. A god known from inscriptions in Britain. This may be a local fusion of Apollo and Maponus. Apollo Moritasgus ('masses of sea water'). An epithet for Apollo at Alesia, where he was worshipped as god of healing and, possibly, of physicians.[48] Apollo Vindonnus ('clear light'). Apollo Vindonnus had a temple at Essarois, near Châtillon-sur-Seine in present-day Burgundy. He was a god of healing, especially of the eyes.[46] Apollo Virotutis ('benefactor of mankind?'). Apollo Virotutis was worshipped, among other places, at Fins d'Annecy (Haute-Savoie) and at Jublains (Maine-et-Loire).[47][49]

Apollo Mabon (Maponus) is a welsh syncretism which signifies the changing of the seasons which links him again as a migratory god. Mabon ap Modron is a child (or youth) god who gets kidnapped from his mother Modron every winter.

Abrahamic religions

Apollon is also associated with the Jewish Bible as the demon figure Abaddon through the etymology of his name:

The Hebrew term Abaddon (Hebrew: אֲבַדּוֹן‎ Avaddon, meaning "doom"), and its Greek equivalent Apollyon (Greek: Ἀπολλύων, Apollýōn) appear in the Bible as both a place of destruction and an angel of the abyss. In the Hebrew Bible, abaddon is used with reference to a bottomless pit, often appearing alongside the place שְׁאוֹל (Sheol), meaning the realm of the dead.

In the New Testament Book of Revelation, an angel called Abaddon is described as the king of an army of locusts; his name is first transcribed in Greek (Revelation 9:11—"whose name in Hebrew is Abaddon, The Angel of Death.") as Ἀβαδδὼν, and then translated ("which in Greek means the Destroyer", Ἀπολλύων, Apollyon). The Latin Vulgate and the Douay Rheims Bible have additional notes (not present in the Greek text), "in Latin Exterminans", exterminans being the Latin word for "destroyer".

According to the Brown Driver Briggs lexicon, the Hebrew abaddon (Hebrew: אבדון‎; abaddon) is an intensive form of the Semitic root and verb stem abad (אָבַד)[1] "perish" (transitive "destroy"), which occurs 184 times in the Hebrew Bible. The Septuagint, an early Greek translation of the Hebrew Bible, renders "Abaddon" as "ἀ απώλεια",[2] while the Greek Apollyon comes from apollymi (ἀ απόλλυμι), "to destroy". The Greek term Apollyon (Ἀ απολλύων, "the destroyer"), is the active participle of apollymi (ἀπόλλυμι, "to destroy").[3]

The Christian scriptures contain the first known depiction of Abaddon as an individual entity instead of a place.Revelation 9:11A king, the angel of the bottomless pit; whose name in Hebrew is Abaddon, and in Greek Apollyon; in Latin Exterminans.Douay-Rheims BibleIn Revelation 9:11, Abaddon is described as "Destroyer",[6] the angel of the abyss,[6] and as the king of a plague of locusts resembling horses with crowned human faces, women's hair, lions' teeth, wings, iron breast-plates, and a tail with a scorpion's stinger that torments for five months anyone who does not have the seal of God on their foreheads.[7]The symbolism of Revelation 9:11 leaves the identity of Abaddon open to interpretation. Protestant commentator Matthew Henry (1708) believed Abaddon to be the Antichrist,[8] whereas the Jamieson-Fausset-Brown Commentary (1871) and Henry H. Halley (1922) identified the angel as Satan.[9][10]In contrast, the Methodist publication The Interpreter's Bible states: "Abaddon, however, is an angel not of Satan but of God, performing his work of destruction at God's bidding", citing the context at Revelation chapter 20, verses 1 through 3.[11][page needed] Jehovah's Witnesses also cite Revelation 20:1-3 where the angel having "the key of the abyss" is actually shown to be a representative of God, concluding that "Abaddon" is another name for Jesus after his resurrection.[12]

[manuguiton]

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[reseau-actu]

«La terre aux paysans»: plus d'une centaine d'agriculteurs, venus de toute la France avec des tracteurs et équipés de fumigènes, ont occupé mercredi une parcelle d'une grande exploitation achetée par des investisseurs chinois, y semant de l'herbe pour protester contre la «spéculation» sur le foncier français.

Ils ne veulent plus des investissements chinois. Brandissant des drapeaux de la Confédération paysanne à Murs, près de Châtillon sur Indre, plus d'une centaine de paysans en colère ont rempli un semoir avec des graines de ray-grass (du gazon) et les ont ensuite semées sur une parcelle appartenant à des investisseurs chinois. Un geste symbolique signifiant la volonté de «rendre les terres aux paysans». «La terre est là pour faire vivre des familles de paysans et produire de la nourriture. Ici, les propriétaires sont venus faire un business, de la spéculation boursière autour de l'agriculture en s'accaparant du foncier», s'insurgeait Laurent Pinatel, paysan dans la Loire et porte-parole de la Confédération, pour expliquer cette action de portée «nationale». À l'arrivée des manifestants, un membre de la Confédération Paysanne et un journaliste ont été frappés au visage par un ouvrier agricole travaillant pour les propriétaires chinois.

» LIRE AUSSI - L'insatiable appétit des Chinois pour les terres agricoles françaises

Sur 1600 hectares, le consortium chinois produit du blé destiné au marché mondial. «Les investisseurs chinois ont acheté à plusieurs propriétaires, ont pris des parts sociales ou monté des sociétés, de façon tout à fait légale alors qu'un contrôle des structures sur la vente ou les locations de foncier existe en France. Il s'est avéré inefficace. Il faut que les parlementaires fassent dès l'automne une loi sur le partage et le portage du foncier», s'est insurgé Laurent Pinatel.

» LIRE AUSSI - L'insatiable appétit des Chinois pour les terres agricoles françaises

En marge d'un déplacement dans l'Allier, Stéphane Travert, le ministre de l'agriculture, a précisé à l'AFP qu'une mission parlementaire attendait «le retour de cette mission pour pouvoir faire des propositions concrètes».

«Régulation du foncier»

Selon la Confédération Paysanne, la SAFER, organisme semi-public qui gère les terres agricoles, devrait «acheter les terrains et décider ensuite à qui ils doivent être attribués, en fonction des projets d'installation, afin d'organiser la régulation du foncier». «Plein de gens ont des projets d'installation, alors que la France importe plus de 50% de notre consommation de fruits et de légumes», argumente Laurent Pinatel.

«Nous demandons juste que le droit d'usage prévale sur le droit de propriété»

Nicolas Calame, porte-parole de la Confédération Paysanne dans l'Indre, estime que ce département du centre de la France est «emblématique». «Le problème n'est pas que les propriétaires soient chinois. C'est aussi scandaleux quand des Français s'accaparant des terres en Ukraine ou en Pologne, ou que le groupe Bolloré, qui n'a pas besoin de ça, achète des hectares de vignoble bordelais!» «Nous demandons juste, plaide-t-il, que le droit d'usage prévale sur le droit de propriété. Les paysans qui vivent de la terre doivent en avoir le plein usage, pas les salariés de grands fonds de pension...»

Des paysans de toute la France ont fait le déplacement

Des paysans venus du Centre Val de Loire, de Bretagne, de Normandie, du Jura, du Var ou du Nord-Pas-de-Calais ont fait le déplacement dans l'Indre. «Nous avons le même problème dans le département du Nord, entre Saint-Omer et Dunkerque», dénonce Jean-Luc Bardel, paysan-maraîcher qui a «péniblement» réussi à acheter trois hectares de terre: «Dans les écoles d'agriculture, plein de jeunes néo-ruraux aspirent à un retour à la terre. Ils ne trouvent pas de foncier ou beaucoup trop cher car les consortiums font exploser les tarifs». Des agriculteurs, en âge d'être à la retraite, constate-t-il encore, louent ou sous-louent leurs terres à des sociétés qui les paient plus cher. «Les retraites des agriculteurs sont tellement faibles qu'on ne peut pas leur jeter la pierre, mais ce n'est pas très sain», juge-t-il.

» LIRE AUSSI - Des investisseurs chinois acquièrent 900 hectares dans l'Allier

De grandes acquisitions de terres par des entreprises chinoises ont suscité des réactions inquiètes dans le monde rural français, certaines passant sous les radars grâce à des montages juridiques astucieux. Le président Emmanuel Macron avait annoncé en février la mise en place de «verrous réglementaires» sur les achats de terres agricoles par des étrangers.

Les investissements chinois dans l'agriculture à l'étranger ont totalisé au moins 76 milliards d'euros depuis 2010, selon les chiffres publiés au début de l'année par deux associations américaines, le American Enterprise Institute et la Heritage Foundation. Asie du sud-est, Amérique latine, Afrique sont ciblés. Mais, depuis quelques années, l'attention de la Chine semble se tourner vers l'Australie, les États-Unis et l'Europe.

[justigo-ca-blog]

La Poignardière - Bed and Breakfasts - CAD 146 - Hotels France Châtillon-sur-Indre http://www.justigo.ca/hotels/france/chatillon-sur-indre/la-poignardiere_83015.html

[scotianostra]

On April 29th 1429  Joan of Arc arrived to relieve the Siege of Orléans.

“The enemy of my enemy is my friend.” This ancient saying has been invoked many times throughout history, but one of the most successful examples of this logic was the Auld Alliance between France and Scotland.

Although the Auld Alliance was founded out of a mutual hatred of England in 1295, the French and the Scots grew closer over time.  France sent significant aid to Scotland, particularly during their Second War of Independence against England. In return, Scotland reinforced the French army during the Hundred Years’ War.

It was during the latter days of the Hundred Years’ War that the French King created an elite personal bodyguard comprised of Scottish warriors called the Garde Écossaise (Scottish Guard).

Scottish forces served in the French military throughout most of the Hundred Years’ War, earning a reputation as capable fighters in the process.  A Scottish force under John Stewart, Earl of Buchan, and Sir John Stewart of Darnley arrived in France in 1419 to great fanfare. 

The Dauphin (heir apparent to the French throne) was in desperate need of help as his father, King Charles VI, suffered from a form of insanity and had few allies.   For his own safety, the Dauphin picked out around 100 of the finest Scottish warriors to be his personal bodyguard, thus creating what would come to be known as the Garde Écossaise. In its early days, the Garde was primarily composed of archers, with some men-at-arms.

The Dauphin took further actions to secure Scottish loyalty. The Earl of Buchan was given land at Châtillon-sur-Indre, Stewart of Darnley was provided with land at Concressault and Aubigny, and several other Scottish leaders received land and castles, this was even before they even fought a battle on French soil! 

However, that soon changed at the Battle of Baugé, as the French were still reeling from the Battle of Agincourt. The Scots’ performance at Baugé ended up leading to one of their most heroic victories.

Accounts of the battle vary by source, but it is clear that the English, under the Duke of Clarence, attempted to catch the Franco-Scottish force off guard. However, the Scots turned the tide of the battle by holding their ground at a bridge as the English tried to cross.

French forces soon reinforced them, leaving the English badly outnumbered as they had only brought part of their force for this assault. The English eventually forced their way across the bridge but were met and outflanked by the larger force. The Duke of Clarence was killed in the melee, and the English force was routed.

In return for their service, Scottish leaders were granted more lands. The Earl of Buchan was given the title Constable of France, essentially making him commander of the French armies. Unfortunately for the Scots, this success did not last.

The French-Scottish force suffered a crushing defeat at the Battle of Cravant during which Buchan was captured. The French forces fell back during an attempted river crossing, and the Scots were cut down as they stood alone against the English.

Buchan was exchanged but then killed during another disastrous defeat at the Battle of Verneuil after French troops once again retreated early in the battle and left the Scots to face the English alone.

However, the Garde Écossaise remained and continued to prove themselves throughout the Hundred Years’ War and beyond.

In 1429, a mere five years after the French-Scottish defeat at Cravant, Joan of Arc marched into Orléans to the sound of bagpipes. She entered the city accompanied by a guard of around 60 Scottish men-at-arms and 70 archers. The pipers played Hey Tuttie Tatie – the song that, legend has it, was played for Robert the Bruce as he marched into battle at Bannockburn.

In fact, Scottish soldiers made up a significant portion of the relief army as a whole in addition to Joan’s guard.

The pics are, Joan of Arc enters Orléans  by Jean-Jacques Scherrer, 1887 and  Jehanne d'Arc et sa Garde écossaise. Painting by John Duncan, Scottish symbolist painter  (1866–1945)

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