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Sunday, September 26, 2021

Battle of Agincourt

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Battle of Agincourt
Part of the Hundred Years' War
Schlacht von Azincourt.jpg
The Battle of Agincourt, 15th-century miniature, Enguerrand de Monstrelet
Date25 October 1415 (Saint Crispin's Day)
Location50°27′49″N 2°8′30″ECoordinates: 50°27′49″N 2°8′30″E
Result English victory
Belligerents
Royal Arms of England (1399-1603).svg Kingdom of England France moderne.svg Kingdom of France
Commanders and leaders
Strength
6,000–8,100 men
• About 56 archers
16 dismounted men-at-arms in heavy armour
14,000–15,000 men or up to 25,000 if counting armed servants
• 10,000 men-at-arms
• 4,000–5,000 archers and crossbowmen
• Up to 10,000 mounted and armed servants (gros valets) present
Casualties and losses
Up to 600 killed (112 identified) • 6,000 killed (most of whom were of the French nobility)
• 700–2,200 captured

The Battle of Agincourt (/ˈæɪnkɔːr(t)/ AJ-in-kor(t); French: Azincourt [azɛ̃kuʁ]) was an English victory in the Hundred Years' War. It took place on 25 October 1415 (Saint Crispin's Day) near Azincourt, in northern France. The unexpected English victory against the numerically superior French army boosted English morale and prestige, crippled France and started a new period of English dominance in the war.

After several decades of relative peace, the English had resumed the war in 1415 amid the failure of negotiations with the French. In the ensuing campaign, many soldiers died from disease, and the English numbers dwindled; they tried to withdraw to English-held Calais but found their path blocked by a considerably larger French army. Despite the numerical disadvantage, the battle ended in an overwhelming victory for the English.

King Henry V of England led his troops into battle and participated in hand-to-hand fighting. King Charles VI of France did not command the French army as he suffered from psychotic illnesses and associated mental incapacity. The French were commanded by Constable Charles d'Albret and various prominent French noblemen of the Armagnac party. This battle is notable for the use of the English longbow in very large numbers, with the English and Welsh archers comprising nearly 80 percent of Henry's army.

Agincourt is one of England's most celebrated victories and was one of the most important English triumphs in the Hundred Years' War, along with the Battle of Crécy (1346) and Battle of Poitiers (1356). It forms the centrepiece of William Shakespeare's play Henry V, written in 1599.

Contemporary accounts

Monumental brass of an English knight wearing armour at the time of Agincourt (Sir Maurice Russell (d. 1416), Dyrham Church, Gloucestershire)

The Battle of Agincourt is well documented by at least seven contemporary accounts, three from eyewitnesses. The approximate location of the battle has never been disputed, and the site remains relatively unaltered after 600 years.

Immediately after the battle, Henry summoned the heralds of the two armies who had watched the battle together with principal French herald Montjoie, and they settled on the name of the battle as Azincourt, after the nearest fortified place. Two of the most frequently cited accounts come from Burgundian sources, one from Jean Le Fèvre de Saint-Remy who was present at the battle, and the other from Enguerrand de Monstrelet. The English eyewitness account comes from the anonymous author of the Gesta Henrici Quinti, believed to have been written by a chaplain in the King's household who would have been in the baggage train at the battle. A recent re-appraisal of Henry's strategy of the Agincourt campaign incorporates these three accounts and argues that war was seen as a legal due process for solving the disagreement over claims to the French throne.

Campaign

Henry V invaded France following the failure of negotiations with the French. He claimed the title of King of France through his great-grandfather Edward III of England, although in practice the English kings were generally prepared to renounce this claim if the French would acknowledge the English claim on Aquitaine and other French lands (the terms of the Treaty of Brétigny). He initially called a Great Council in the spring of 1414 to discuss going to war with France, but the lords insisted that he should negotiate further and moderate his claims. In the ensuing negotiations Henry said that he would give up his claim to the French throne if the French would pay the 1.6 million crowns outstanding from the ransom of John II (who had been captured at the Battle of Poitiers in 1356), and concede English ownership of the lands of Anjou, Brittany, Flanders, Normandy, and Touraine, as well as Aquitaine. Henry would marry Catherine, Charles VI's young daughter, and receive a dowry of 2 million crowns.

The French responded with what they considered the generous terms of marriage with Catherine, a dowry of 600,000 crowns, and an enlarged Aquitaine. By 1415, negotiations had ground to a halt, with the English claiming that the French had mocked their claims and ridiculed Henry himself. In December 1414, the English parliament was persuaded to grant Henry a "double subsidy", a tax at twice the traditional rate, to recover his inheritance from the French. On 19 April 1415, Henry again asked the Great Council to sanction war with France, and this time they agreed.

1833 reconstruction of the banners flown by the armies at Agincourt

Henry's army landed in northern France on 13 August 1415, carried by a vast fleet. It was often reported to comprise 1,500 ships, but was probably far smaller. Theodore Beck also suggests that among Henry's army was "the king's physician and a little band of surgeons". Thomas Morstede, Henry V's royal surgeon, had previously been contracted by the king to supply a team of surgeons and makers of surgical instruments to take part in the Agincourt campaign. The army of about 12,000 men and up to 20,000 horses besieged the port of Harfleur. The siege took longer than expected. The town surrendered on 22 September, and the English army did not leave until 8 October. The campaign season was coming to an end, and the English army had suffered many casualties through disease. Rather than retire directly to England for the winter, with his costly expedition resulting in the capture of only one town, Henry decided to march most of his army (roughly 9,000) through Normandy to the port of Calais, the English stronghold in northern France, to demonstrate by his presence in the territory at the head of an army that his right to rule in the duchy was more than a mere abstract legal and historical claim. He also intended the manoeuvre as a deliberate provocation to battle aimed at the dauphin, who had failed to respond to Henry's personal challenge to combat at Harfleur.

During the siege, the French had raised an army which assembled around Rouen. This was not strictly a feudal army, but an army paid through a system similar to that of the English. The French hoped to raise 9,000 troops, but the army was not ready in time to relieve Harfleur.

After Henry V marched to the north, the French moved to block them along the River Somme. They were successful for a time, forcing Henry to move south, away from Calais, to find a ford. The English finally crossed the Somme south of Péronne, at Béthencourt and Voyennes and resumed marching north.

Without a river obstacle to defend, the French were hesitant to force a battle. They shadowed Henry's army while calling a semonce des nobles, calling on local nobles to join the army. By 24 October, both armies faced each other for battle, but the French declined, hoping for the arrival of more troops. The two armies spent the night of 24 October on open ground. The next day the French initiated negotiations as a delaying tactic, but Henry ordered his army to advance and to start a battle that, given the state of his army, he would have preferred to avoid, or to fight defensively: that was how Crécy and the other famous longbow victories had been won. The English had very little food, had marched 260 miles (420 km) in two and a half weeks, were suffering from sickness such as dysentery, and were greatly outnumbered by well-equipped French men-at-arms. The French army blocked Henry's way to the safety of Calais, and delaying battle would only further weaken his tired army and allow more French troops to arrive.

Setting

Battlefield

The precise location of the battle is not known. It may be in the narrow strip of open land formed between the woods of Tramecourt and Azincourt (close to the modern village of Azincourt). However, the lack of archaeological evidence at this traditional site has led to suggestions it was fought to the west of Azincourt. In 2019, the historian Michael Livingston also made the case for a site west of Azincourt, based on a review of sources and early maps.

English deployment

The battle of Agincourt

Early on the 25th, Henry deployed his army (approximately 1,500 men-at-arms and 7,000 longbowmen) across a 750-yard (690 m) part of the defile. The army was divided into three groups, with the right wing led by Edward, Duke of York, the centre led by the king himself, and the left wing under the old and experienced Baron Thomas Camoys. The archers were commanded by Sir Thomas Erpingham, another elderly veteran. It is likely that the English adopted their usual battle line of longbowmen on either flank, with men-at-arms and knights in the centre. They might also have deployed some archers in the centre of the line. The English men-at-arms in plate and mail were placed shoulder to shoulder four deep. The English and Welsh archers on the flanks drove pointed wooden stakes, or palings, into the ground at an angle to force cavalry to veer off. This use of stakes could have been inspired by the Battle of Nicopolis of 1396, where forces of the Ottoman Empire used the tactic against French cavalry.

The English made their confessions before the battle, as was customary. Henry, worried about the enemy launching surprise raids, and wanting his troops to remain focused, ordered all his men to spend the night before the battle in silence, on pain of having an ear cut off. He told his men that he would rather die in the coming battle than be captured and ransomed.

Henry made a speech emphasising the justness of his cause, and reminding his army of previous great defeats the kings of England had inflicted on the French. The Burgundian sources have him concluding the speech by telling his men that the French had boasted that they would cut off two fingers from the right hand of every archer, so that he could never draw a longbow again. Whether this was true is open to question; death was the normal fate of any soldier who could not be ransomed.

French deployment

The French army had 10,000 men-at arms plus some 4,000–5,000 miscellaneous footmen (gens de trait) including archers, crossbowmen (arbalétriers) and shield-bearers (pavisiers), totaling 14,000–15,000 men. Probably each man-at-arms would be accompanied by a gros valet (or varlet), an armed servant, adding up to another 10,000 potential fighting men, though some historians omit them from the number of combatants.

The French were organized into two main groups (or battles), a vanguard up front and a main battle behind, both composed principally of men-at-arms fighting on foot and flanked by more of the same in each wing. There was a special, elite cavalry force whose purpose was to break the formation of the English archers and thus clear the way for the infantry to advance. A second, smaller mounted force was to attack the rear of the English army, along with its baggage and servants. Many lords and gentlemen demanded – and got – places in the front lines, where they would have a higher chance to acquire glory and valuable ransoms; this resulted in the bulk of the men-at-arms being massed in the front lines and the other troops, for which there was no remaining space, to be placed behind. Although it had been planned for the archers and crossbowmen to be placed with the infantry wings, they were now regarded as unnecessary and placed behind them instead. On account of the lack of space, the French drew up a third battle, the rearguard, which was on horseback and mainly comprised the varlets mounted on the horses belonging to the men fighting on foot ahead.

The French vanguard and main battle numbered respectively 4,800 and 3,000 men-at-arms. Both lines were arrayed in tight, dense formations of about 16 ranks each, and were positioned a bowshot length from each other. Albret, Boucicaut and almost all the leading noblemen were assigned stations in the vanguard. The dukes of Alençon and Bar led the main battle. A further 600 dismounted men-at-arms stood in each wing, with the left under the Count of Vendôme and the right under the Count of Richemont. To disperse the enemy archers, a cavalry force of 800–1,200 picked men-at-arms, led by Clignet de Bréban and Louis de Bosredon, was distributed evenly between both flanks of the vanguard (standing slightly forward, like horns). Some 200 mounted men-at-arms would attack the English rear. The French apparently had no clear plan for deploying the rest of the army. The rearguard, leaderless, would serve as a "dumping ground" for the surplus troops.

Terrain

The field of battle was arguably the most significant factor in deciding the outcome. The recently ploughed land hemmed in by dense woodland favoured the English, both because of its narrowness, and because of the thick mud through which the French knights had to walk.

Accounts of the battle describe the French engaging the English men-at-arms before being rushed from the sides by the longbowmen as the mêlée developed. The English account in the Gesta Henrici says: "For when some of them, killed when battle was first joined, fall at the front, so great was the undisciplined violence and pressure of the mass of men behind them that the living fell on top of the dead, and others falling on top of the living were killed as well."

Although the French initially pushed the English back, they became so closely packed that they were described as having trouble using their weapons properly. The French monk of St. Denis says: "Their vanguard, composed of about 5,000 men, found itself at first so tightly packed that those who were in the third rank could scarcely use their swords," and the Burgundian sources have a similar passage.

Recent heavy rain made the battle field very muddy, proving very tiring to walk through in full plate armour. The French monk of St. Denis describes the French troops as "marching through the middle of the mud where they sank up to their knees. So they were already overcome with fatigue even before they advanced against the enemy". The deep, soft mud particularly favoured the English force because, once knocked to the ground, the heavily armoured French knights had a hard time getting back up to fight in the mêlée. Barker states that some knights, encumbered by their armour, actually drowned in their helmets.

Fighting

Opening moves

John Gilbert – The Morning of the Battle of Agincourt (1884), Guildhall Art Gallery

On the morning of 25 October, the French were still waiting for additional troops to arrive. The Duke of Brabant (about 2,000 men), the Duke of Anjou (about 600 men), and the Duke of Brittany (6,000 men, according to Monstrelet), were all marching to join the army.

For three hours after sunrise there was no fighting. Military textbooks of the time stated: "Everywhere and on all occasions that foot soldiers march against their enemy face to face, those who march lose and those who remain standing still and holding firm win." On top of this, the French were expecting thousands of men to join them if they waited. They were blocking Henry's retreat, and were perfectly happy to wait for as long as it took. There had even been a suggestion that the English would run away rather than give battle when they saw that they would be fighting so many French princes.

Henry's men were already very weary from hunger, illness and retreat. Apparently Henry believed his fleeing army would perform better on the defensive, but had to halt the retreat and somehow engage the French before a defensive battle was possible. This entailed abandoning his chosen position and pulling out, advancing, and then re-installing the long sharpened wooden stakes pointed outwards toward the enemy, which helped protect the longbowmen from cavalry charges. (The use of stakes was an innovation for the English: during the Battle of Crécy, for example, the archers had been instead protected by pits and other obstacles.)

The tightness of the terrain also seems to have restricted the planned deployment of the French forces. The French had originally drawn up a battle plan that had archers and crossbowmen in front of their men-at-arms, with a cavalry force at the rear specifically designed to "fall upon the archers, and use their force to break them," but in the event, the French archers and crossbowmen were deployed behind and to the sides of the men-at-arms (where they seem to have played almost no part, except possibly for an initial volley of arrows at the start of the battle). The cavalry force, which could have devastated the English line if it had attacked while they moved their stakes, charged only after the initial volley of arrows from the English. It is unclear whether the delay occurred because the French were hoping the English would launch a frontal assault (and were surprised when the English instead started shooting from their new defensive position), or whether the French mounted knights instead did not react quickly enough to the English advance. French chroniclers agree that when the mounted charge did come, it did not contain as many men as it should have; Gilles le Bouvier states that some had wandered off to warm themselves and others were walking or feeding their horses.

French cavalry attack

The French cavalry, despite being disorganised and not at full numbers, charged towards the longbowmen. It was a disastrous attempt. The French knights were unable to outflank the longbowmen (because of the encroaching woodland) and unable to charge through the array of sharpened stakes that protected the archers. John Keegan argues that the longbows' main influence on the battle at this point was injuries to horses: armoured only on the head, many horses would have become dangerously out of control when struck in the back or flank from the high-elevation, long-range shots used as the charge started. The mounted charge and subsequent retreat churned up the already muddy terrain between the French and the English. Juliet Barker quotes a contemporary account by a monk from St. Denis who reports how the wounded and panicking horses galloped through the advancing infantry, scattering them and trampling them down in their headlong flight from the battlefield.

Main French assault

King Henry V at the Battle of Agincourt, 1415, by Sir John Gilbert in the 19th century.

The plate armour of the French men-at-arms allowed them to close the 1,000 yards or so to the English lines while being under what the French monk of Saint Denis described as "a terrifying hail of arrow shot". A complete coat of plate was considered such good protection that shields were generally not used, although the Burgundian contemporary sources distinguish between Frenchmen who used shields and those who did not, and Rogers has suggested that the front elements of the French force used axes and shields. Modern historians are divided on how effective the longbows would have been against plate armour of the time. Modern test and contemporary accounts conclude that arrows could not penetrate the better quality steel armour, which became available to knights and men-at-arms of fairly modest means by the middle of the 14th century, but could penetrate the poorer quality wrought iron armour. Rogers suggested that the longbow could penetrate a wrought iron breastplate at short range and penetrate the thinner armour on the limbs even at 220 yards (200 m). He considered a knight in the best-quality steel armour invulnerable to an arrow on the breastplate or top of the helmet, but vulnerable to shots hitting the limbs, particularly at close range. In any case, to protect themselves as much as possible from the arrows, the French had to lower their visors and bend their helmeted heads to avoid being shot in the face, as the eye- and air-holes in their helmets were among the weakest points in the armour. This head-lowered position restricted their breathing and their vision. Then they had to walk a few hundred yards (metres) through thick mud and a press of comrades while wearing armour weighing 50–60 pounds (23–27 kg), gathering sticky clay all the way. Increasingly, they had to walk around or over fallen comrades.

Miniature from Vigiles du roi Charles VII. The battle of Azincourt 1415.

The surviving French men-at-arms reached the front of the English line and pushed it back, with the longbowmen on the flanks continuing to shoot at point-blank range. When the archers ran out of arrows, they dropped their bows and, using hatchets, swords and the mallets they had used to drive their stakes in, attacked the now disordered, fatigued and wounded French men-at-arms massed in front of them. The French could not cope with the thousands of lightly armoured longbowmen assailants (who were much less hindered by the mud and weight of their armour) combined with the English men-at-arms. The impact of thousands of arrows, combined with the slog in heavy armour through the mud, the heat and difficulty breathing in plate armour with the visor down, and the crush of their numbers, meant the French men-at-arms could "scarcely lift their weapons" when they finally engaged the English line. The exhausted French men-at-arms were unable to get up after being knocked to the ground by the English. As the mêlée developed, the French second line also joined the attack, but they too were swallowed up, with the narrow terrain meaning the extra numbers could not be used effectively. Rogers suggested that the French at the back of their deep formation would have been attempting to literally add their weight to the advance, without realising that they were hindering the ability of those at the front to manoeuvre and fight by pushing them into the English formation of lancepoints. After the initial wave, the French would have had to fight over and on the bodies of those who had fallen before them. In such a "press" of thousands of men, Rogers suggested that many could have suffocated in their armour, as was described by several sources, and which was also known to have happened in other battles.

The French men-at-arms were taken prisoner or killed in the thousands. The fighting lasted about three hours, but eventually the leaders of the second line were killed or captured, as those of the first line had been. The English Gesta Henrici described three great heaps of the slain around the three main English standards. According to contemporary English accounts, Henry fought hand to hand. Upon hearing that his youngest brother Humphrey, Duke of Gloucester had been wounded in the groin, Henry took his household guard and stood over his brother, in the front rank of the fighting, until Humphrey could be dragged to safety. The king received an axe blow to the head, which knocked off a piece of the crown that formed part of his helmet.

Attack on the English baggage train

1915 depiction of Henry V at the Battle of Agincourt : The King wears on this surcoat the Royal Arms of England, quartered with the Fleur de Lys of France as a symbol of his claim to the throne of France.

The only French success was an attack on the lightly protected English baggage train, with Ysembart d'Azincourt (leading a small number of men-at-arms and varlets plus about 600 peasants) seizing some of Henry's personal treasures, including a crown. Whether this was part of a deliberate French plan or an act of local brigandage is unclear from the sources. Certainly, d'Azincourt was a local knight but he might have been chosen to lead the attack because of his local knowledge and the lack of availability of a more senior soldier. In some accounts the attack happened towards the end of the battle, and led the English to think they were being attacked from the rear. Barker, following the Gesta Henrici, believed to have been written by an English chaplain who was actually in the baggage train, concluded that the attack happened at the start of the battle.

Henry executes the French prisoners

Regardless of when the baggage assault happened, at some point after the initial English victory, Henry became alarmed that the French were regrouping for another attack. The Gesta Henrici places this after the English had overcome the onslaught of the French men-at-arms and the weary English troops were eyeing the French rearguard ("in incomparable number and still fresh"). Le Fèvre and Wavrin similarly say that it was signs of the French rearguard regrouping and "marching forward in battle order" which made the English think they were still in danger. A slaughter of the French prisoners ensued. It seems it was purely a decision of Henry, since the English knights found it contrary to chivalry, and contrary to their interests, to kill valuable hostages for whom it was commonplace to ask ransom. Henry threatened to hang whoever did not obey his orders.

In any event, Henry ordered the slaughter of what were perhaps several thousand French prisoners, sparing only the highest ranked (presumably those most likely to fetch a large ransom under the chivalric system of warfare). According to most chroniclers, Henry's fear was that the prisoners (who, in an unusual turn of events, actually outnumbered their captors) would realise their advantage in numbers, rearm themselves with the weapons strewn about the field and overwhelm the exhausted English forces. Contemporary chroniclers did not criticise him for it. In his study of the battle John Keegan argued that the main aim was not to actually kill the French knights but rather to terrorise them into submission and quell any possibility they might resume the fight, which would probably have caused the uncommitted French reserve forces to join the fray, as well. Such an event would have posed a risk to the still-outnumbered English and could have easily turned a stunning victory into a mutually destructive defeat, as the English forces were now largely intermingled with the French and would have suffered grievously from the arrows of their own longbowmen had they needed to resume shooting. Keegan also speculated that due to the relatively low number of archers actually involved in killing the French knights (roughly 200 by his estimate), together with the refusal of the English knights to assist in a duty they saw as distastefully unchivalrous, and combined with the sheer difficulty of killing such a large number of prisoners in such a short space of time, the actual number of French prisoners put to death may not have been substantial before the French reserves fled the field and Henry rescinded the order.

Aftermath

The French had suffered a catastrophic defeat. In all, around 6,000 of their fighting men lay dead on the ground. The list of casualties, one historian has noted, "read like a roll call of the military and political leaders of the past generation". Among them were 90–120 great lords and bannerets killed, including three dukes (Alençon, Bar and Brabant), nine counts (Blâmont, Dreux, Fauquembergue, Grandpré, Marle, Nevers, Roucy, Vaucourt, Vaudémont) and one viscount (Puisaye), also an archbishop. Of the great royal office holders, France lost its constable (Albret), an admiral (the lord of Dampierre), the Master of Crossbowmen (David de Rambures, dead along with three sons), Master of the Royal Household (Guichard Dauphin) and prévôt of the marshals. According to the heralds, 3,069 knights and squires were killed, while at least 2,600 more corpses were found without coats of arms to identify them. Entire noble families were wiped out in the male line, and in some regions an entire generation of landed nobility was annihilated. The bailiffs of nine major northern towns were killed, often along with their sons, relatives and supporters. In the words of Juliet Barker, the battle "cut a great swath through the natural leaders of French society in Artois, Ponthieu, Normandy, Picardy."

Estimates of the number of prisoners vary between 700 and 2,200, amongst them the dukes of Orléans and Bourbon, the counts of Eu, Vendôme, Richemont (brother of the Duke of Brittany and stepbrother of Henry V) and Harcourt, and marshal Jean Le Maingre.

While numerous English sources give the English casualties in double figures, record evidence identifies at least 112 Englishmen killed in the fighting, while Monstrelet reported 600 English dead. These included the Duke of York, the young Earl of Suffolk and the Welsh esquire Dafydd ("Davy") Gam.

Although the victory had been militarily decisive, its impact was complex. It did not lead to further English conquests immediately as Henry's priority was to return to England, which he did on 16 November, to be received in triumph in London on the 23rd. Henry returned a conquering hero, seen as blessed by God in the eyes of his subjects and European powers outside France. It established the legitimacy of the Lancastrian monarchy and the future campaigns of Henry to pursue his "rights and privileges" in France. Other benefits to the English were longer term. Very quickly after the battle, the fragile truce between the Armagnac and Burgundian factions broke down. The brunt of the battle had fallen on the Armagnacs and it was they who suffered the majority of senior casualties and carried the blame for the defeat. The Burgundians seized on the opportunity and within 10 days of the battle had mustered their armies and marched on Paris. This lack of unity in France allowed Henry eighteen months to prepare militarily and politically for a renewed campaign. When that campaign took place, it was made easier by the damage done to the political and military structures of Normandy by the battle.

Numbers at Agincourt

Most primary sources which describe the battle have English outnumbered by several times. By contrast, Anne Curry in her 2005 book Agincourt: A New History, argued, based on research into the surviving administrative records, that the French army was 12,000 strong, and the English army 9,000, proportions of four to three. While not necessarily agreeing with the exact numbers Curry uses, Bertrand Schnerb, a professor of medieval history at the University of Lille, states the French probably had 12,000–15,000 troops. Juliet Barker, Jonathan Sumption and Clifford J. Rogers criticized Curry's reliance on administrative records, arguing that they are incomplete and that several of the available primary sources already offer a credible assessment of the numbers involved. Ian Mortimer endorsed Curry's methodology, though applied it more liberally, noting how she "minimises French numbers (by limiting her figures to those in the basic army and a few specific additional companies) and maximises English numbers (by assuming the numbers sent home from Harfleur were no greater than sick lists)", and concluded that "the most extreme imbalance which is credible" is 15,000 French against 8,000–9,000 English. Barker opined that "if the differential really was as low as three to four then this makes a nonsense of the course of the battle as described by eyewitnesses and contemporaries".

Barker, Sumption and Rogers all wrote that the English probably had 6,000 men, these being 5,000 archers and 900–1,000 men-at-arms. These numbers are based on the Gesta Henrici Quinti and the chronicle of Jean Le Fèvre, the only two eyewitness accounts on the English camp. Curry and Mortimer questioned the reliability of the Gesta, as there have been doubts as to how much it was written as propaganda for Henry V. Both note that the Gesta vastly overestimates the number of French in the battle; its proportions of English archers to men-at-arms at the battle are also different from those of the English army before the siege of Harfleur. Mortimer also considers that the Gesta vastly inflates the English casualties – 5,000 – at Harfleur, and that "despite the trials of the march, Henry had lost very few men to illness or death; and we have independent testimony that no more than 160 had been captured on the way". Rogers, on the other hand, finds the number 5,000 plausible, giving several analogous historical events to support his case, and Barker considers that the fragmentary pay records which Curry relies on actually support the lower estimates.

Historians disagree less about the French numbers. Rogers, Mortimer and Sumption all give more or less 10,000 men-at-arms for the French, using as a source the herald of the Duke of Berry, an eyewitness. The number is supported by many other contemporary accounts. Curry, Rogers and Mortimer all agree the French had 4 to 5 thousand missile troops. Sumption, thus, concludes that the French had 14,000 men, basing himself on the monk of St. Denis; Mortimer gives 14 or 15 thousand fighting men. One particular cause of confusion may have been the number of servants on both sides, or whether they should at all be counted as combatants. Since the French had many more men-at-arms than the English, they would accordingly be accompanied by a far greater number of servants. Rogers says each of the 10,000 men-at-arms would be accompanied by a gros valet (an armed, armoured and mounted military servant) and a noncombatant page, counts the former as fighting men, and concludes thus that the French in fact numbered 24,000. Barker, who believes the English were outnumbered by at least four to one, says that the armed servants formed the rearguard in the battle. Mortimer notes the presence of noncombatant pages only, indicating that they would ride the spare horses during the battle and be mistakenly thought of as combatants by the English.

Popular representations

The 15th century Agincourt Carol

The battle remains an important symbol in popular culture. Some notable examples are listed below.

Music

Soon after the victory at Agincourt, a number of popular folk songs were created about the battle, the most famous being the "Agincourt Carol", produced in the first half of the 15th century. Other ballads followed, including "King Henry Fifth's Conquest of France", raising the popular prominence of particular events mentioned only in passing by the original chroniclers, such as the gift of tennis balls before the campaign.

Literature

The most famous cultural depiction of the battle today is in Act IV of William Shakespeare's Henry V, written in 1599. The play focuses on the pressures of kingship, the tensions between how a king should appear – chivalric, honest, and just – and how a king must sometimes actMachiavellian and ruthless. Shakespeare illustrates these tensions by depicting Henry's decision to kill some of the French prisoners, whilst attempting to justify it and distance himself from the event. This moment of the battle is portrayed both as a break with the traditions of chivalry and as a key example of the paradox of kingship.

Shakespeare's depiction of the battle also plays on the theme of modernity. He contrasts the modern, English king and his army with the medieval, chivalric, older model of the French.

Shakespeare's play presented Henry as leading a truly English force into battle, playing on the importance of the link between the monarch and the common soldiers in the fight. The original play does not, however, feature any scenes of the actual battle itself, leading critic Rose Zimbardo to characterise it as "full of warfare, yet empty of conflict."

The play introduced the famous St Crispin's Day Speech, considered one of Shakespeare's most heroic speeches, which Henry delivers movingly to his soldiers just before the battle, urging his "band of brothers" to stand together in the forthcoming fight. Critic David Margolies describes how it "oozes honour, military glory, love of country and self-sacrifice", and forms one of the first instances of English literature linking solidarity and comradeship to success in battle. Partially as a result, the battle was used as a metaphor at the beginning of the First World War, when the British Expeditionary Force's attempts to stop the German advances were widely likened to it.

Shakespeare's portrayal of the casualty loss is ahistorical in that the French are stated to have lost 10,000 and the English 'less than' thirty men, prompting Henry's remark, "O God, thy arm was here".

Films

Shakespeare's version of the battle of Agincourt has been turned into several minor and two major films. The latter, each titled Henry V, star Laurence Olivier in 1944 and Kenneth Branagh in 1989. Made just prior to the invasion of Normandy, Olivier's rendition gives the battle what Sarah Hatchuel has termed an "exhilarating and heroic" tone, with an artificial, cinematic look to the battle scenes. Branagh's version gives a longer, more realist portrayal of the battle itself, drawing on both historical sources and images from the Vietnam and Falkland Wars.

In his 2007 film adaptation, director Peter Babakitis uses digital effects to exaggerate realist features during the battle scenes, producing a more avant-garde interpretation of the fighting at Agincourt. The battle also forms a central component of the 2019 Netflix film The King.

Mock trial

In March 2010, a mock trial of Henry V for the crimes associated with the slaughter of the prisoners was held in Washington, D.C., drawing from both the historical record and Shakespeare's play. Participating as judges were Justices Samuel Alito and Ruth Bader Ginsburg. The trial ranged widely over whether there was just cause for war and not simply the prisoner issue. Although an audience vote was "too close to call", Henry was unanimously found guilty by the court on the basis of "evolving standards of civil society".

Battlefield today

Agincourt today

There is a modern museum in Agincourt village dedicated to the battle. The museum lists the names of combatants of both sides who died in the battle.

 

Just war theory

From Wikipedia, the free encyclopedia

Saint Augustine was the principal advocate of the just-war theory.

The just war theory (Latin: jus belli justi) is a doctrine, also referred to as a tradition, of military ethics which is studied by military leaders, theologians, ethicists and policy makers. The purpose of the doctrine is to ensure that a war is morally justifiable through a series of criteria, all of which must be met for a war to be considered just. The criteria are split into two groups: "right to go to war" (jus ad bellum) and "right conduct in war" (jus in bello). The first group of criteria concerns the morality of going to war, and the second group of criteria concerns the moral conduct within war. There have been calls for the inclusion of a third category of just war theory (jus post bellum) dealing with the morality of post-war settlement and reconstruction. The just war theory postulates the belief that war, while it is terrible but less so with the right conduct, is not always the worst option. Important responsibilities, undesirable outcomes, or preventable atrocities may justify war.

Opponents of the just war theory may either be inclined to a stricter pacifist standard (which proposes that there has never been nor can there ever be a justifiable basis for war) or they may be inclined toward a more permissive nationalist standard (which proposes that a war only needs to serve a nation's interests to be justifiable). In many cases, philosophers state that individuals do not need to be plagued by a guilty conscience if they are required to fight. A few philosophers ennoble the virtues of the soldier while they also declare their apprehensions for war itself. A few, such as Rousseau, argue for insurrection against oppressive rule.

The historical aspect, or the "just war tradition", deals with the historical body of rules or agreements that have applied in various wars across the ages. The just war tradition also considers the writings of various philosophers and lawyers through history, and examines both their philosophical visions of war's ethical limits and whether their thoughts have contributed to the body of conventions that have evolved to guide war and warfare.

Origins

Ancient Egypt

A 2017 study found that the just war tradition can be traced as far back as to Ancient Egypt. Egyptian ethics of war usually centered on three main ideas, these including the cosmological role of Egypt, the pharaoh as a divine office and executor of the will of the gods, and the superiority of the Egyptian state and population over all other states and peoples. Egyptian political theology held that the pharaoh had the exclusive legitimacy in justly initiating a war, usually claimed to carry out the will of the gods. Senusret I in the Twelfth Dynasty claimed that "I was nursed to be a conqueror...his [Atum] son and his protector, he gave me to conquer what he conquered." Later pharaohs also considered their sonship of the god Amun-Re as granting them absolute ability to declare war on the deity's behalf. Pharaohs often visited temples prior to initiating campaigns, where the pharaoh was believed to receive their commands of war from the deities. So, for example, Kamose claimed that "I went north because I was strong (enough) to attack the Asiatics through the command of Amon, the just of counsels." A stela erected by Thutmose III at the Temple of Amun at Karnak "provides an unequivocal statement of the pharaoh's divine mandate to wage war on his enemies." As the period of the New Kingdom progressed and Egypt heightened its territorial ambition, so did the invocation of just war aid the justification of these efforts. The universal principle of Maat, signifying order and justice, was central to the Egyptian notion of just war and its ability to guarantee Egypt virtually no limits on what it could take, do, or use to guarantee the ambitions of the state.

Confucian

Chinese philosophy produced a massive body of work on warfare, much of it during the Zhou dynasty, especially the Warring States era. War was justified only as a last resort and only by the rightful sovereign; however, questioning the decision of the emperor concerning the necessity of a military action was not permissible. The success of a military campaign was sufficient proof that the campaign had been righteous.

Though Japan did not develop its own doctrine of just war, between the 5th and 7th centuries they drew heavily from Chinese philosophy, and especially Confucian views. As part of the Japanese campaign to take the northeastern island Honshu, Japanese military action was portrayed as an effort to "pacify" the Emishi people who were likened to "bandits" and "wild-hearted wolf cubs" and accused of invading Japan's frontier lands.

India

The Indian Hindu epic, the Mahabharata, offers the first written discussions of a "just war" (dharma-yuddha or "righteous war"). In it, one of five ruling brothers (Pandavas) asks if the suffering caused by war can ever be justified. A long discussion then ensues between the siblings, establishing criteria like proportionality (chariots cannot attack cavalry, only other chariots; no attacking people in distress), just means (no poisoned or barbed arrows), just cause (no attacking out of rage), and fair treatment of captives and the wounded. The war in the Mahabharata is preceded by context that develops the "just cause" for the war including last-minute efforts to reconcile differences to avoid war. At the beginning of the war, there is the discussion of "just conduct" appropriate to the context of war.

In Sikhism, the term dharamyudh describes a war that is fought for just, righteous or religious reasons, especially in defence of one's own beliefs. Though some core tenets in the Sikh religion are understood to emphasise peace and nonviolence, especially before the 1606 execution of Guru Arjan by Mughal emperor Jahangir, military force may be justified if all peaceful means to settle a conflict have been exhausted, thus resulting in a dharamyudh.

Ancient Greece and Rome

The notion of just war in Europe originates and is developed first in ancient Greece, and then in the Roman Empire.

It was Aristotle who first introduced the concept and terminology to the Hellenic world where war was a last resort and required conduct that would not make impossible the restoration of peace. Aristotle argues that the cultivation of a military is necessary and good for the purpose of self-defense, not for conquering: "The proper object of practising military training is not in order that men may enslave those who do not deserve slavery, but in order that first they may themselves avoid becoming enslaved to others" (Poetics, Book 7).

In ancient Rome, a "just cause" for war might include the necessity of repelling an invasion, or retaliation for pillaging or a breach of treaty. War was always potentially nefas ("wrong, forbidden"), and risked religious pollution and divine disfavor. A "just war" (bellum iustum) thus required a ritualized declaration by the fetial priests. More broadly, conventions of war and treaty-making were part of the ius gentium, the "law of nations", the customary moral obligations regarded as innate and universal to human beings. The quintessential explanation of Just War theory in the ancient world is found in Cicero's De Officiis, Book 1, sections 1.11.33–1.13.41. Although, it is well known that Julius Caesar did not often follow these necessities.

Christian views

Christian theory of the Just War begins around the time of Augustine of Hippo The Just War theory, with some amendments, is still used by Christians today as a guide to whether or not a war can be justified. War may be necessary and right, even though it may not be good. In the case of a country that has been invaded by an occupying force, war may be the only way to restore justice. 

Saint Augustine

Saint Augustine held that, while individuals should not resort immediately to violence, God has given the sword to government for good reason (based upon Romans 13:4). In Contra Faustum Manichaeum book 22 sections 69–76, Augustine argues that Christians, as part of a government, need not be ashamed of protecting peace and punishing wickedness when forced to do so by a government. Augustine asserted that this was a personal, philosophical stance: "What is here required is not a bodily action, but an inward disposition. The sacred seat of virtue is the heart."

Nonetheless, he asserted, peacefulness in the face of a grave wrong that could only be stopped by violence would be a sin. Defense of one's self or others could be a necessity, especially when authorized by a legitimate authority:

They who have waged war in obedience to the divine command, or in conformity with His laws, have represented in their persons the public justice or the wisdom of government, and in this capacity have put to death wicked men; such persons have by no means violated the commandment, "Thou shalt not kill."

While not breaking down the conditions necessary for war to be just, Augustine nonetheless originated the very phrase itself in his work The City of God:

But, say they, the wise man will wage Just Wars. As if he would not all the rather lament the necessity of just wars, if he remembers that he is a man; for if they were not just he would not wage them, and would therefore be delivered from all wars.

J. Mark Mattox writes that, "In terms of the traditional notion of jus ad bellum (justice of war, that is, the circumstances in which wars can be justly fought), war is a coping mechanism for righteous sovereigns who would ensure that their violent international encounters are minimal, a reflection of the Divine Will to the greatest extent possible, and always justified. In terms of the traditional notion of jus in bello (justice in war, or the moral considerations which ought to constrain the use of violence in war), war is a coping mechanism for righteous combatants who, by divine edict, have no choice but to subject themselves to their political masters and seek to ensure that they execute their war-fighting duty as justly as possible."

Saint Thomas Aquinas

The just war theory by Thomas Aquinas has had a lasting impact on later generations of thinkers and was part of an emerging consensus in Medieval Europe on just war. In the 13th century Aquinas reflected in detail on peace and war. Aquinas was a Dominican friar and contemplated the teachings of the Bible on peace and war in combination with ideas from Aristotle, Plato, Saint Augustine and other philosophers whose writings are part of the Western canon. Aquinas' views on war drew heavily on the Decretum Gratiani, a book the Italian monk Gratian had compiled with passages from the Bible. After its publication in the 12th century, the Decretum Gratiani had been republished with commentary from Pope Innocent IV and the Dominican friar Raymond of Penafort. Other significant influences on Aquinas just war theory were Alexander of Hales and Henry of Segusio.

In Summa Theologica Aquinas asserted that it is not always a sin to wage war and set out criteria for a just war. According to Aquinas, three requirements must be met: First, the war must be waged upon the command of a rightful sovereign. Second, the war needs to be waged for just cause, on account of some wrong the attacked have committed. Thirdly, warriors must have the right intent, namely to promote good and to avoid evil. Aquinas came to the conclusion that a just war could be offensive and that injustice should not be tolerated so as to avoid war. Nevertheless, Aquinas argued that violence must only be used as a last resort. On the battlefield, violence was only justified to the extent it was necessary. Soldiers needed to avoid cruelty and a just war was limited by the conduct of just combatants. Aquinas argued that it was only in the pursuit of justice, that the good intention of a moral act could justify negative consequences, including the killing of the innocent during a war.

School of Salamanca

The School of Salamanca expanded on Thomistic understanding of natural law and just war. It stated that war is one of the worst evils suffered by mankind. The School's adherents reasoned that war should be a last resort, and only then, when necessary to prevent an even greater evil. Diplomatic resolution is always preferable, even for the more powerful party, before a war is started. Examples of "just war" are:

  • In self-defense, as long as there is a reasonable possibility of success.
  • Preventive war against a tyrant who is about to attack.
  • War to punish a guilty enemy.

War is not legitimate or illegitimate simply based on its original motivation: it must comply with a series of additional requirements:

  • It is necessary that the response be commensurate with the evil; use of more violence than is strictly necessary would constitute an unjust war.
  • Governing authorities declare war, but their decision is not sufficient cause to begin a war. If the people oppose a war, then it is illegitimate. The people have a right to depose a government that is waging or is about to wage an unjust war.
  • Once war has begun, there remain moral limits to action. For example, one may not attack innocents or kill hostages.
  • It is obligatory to take advantage of all options for dialogue and negotiations before undertaking a war; war is only legitimate as a last resort.

Under this doctrine expansionist wars, wars of pillage, wars to convert infidels or pagans, and wars for glory are all inherently unjust.

First World War

In the early part of the First World War, a group of theologians in Germany published a manifesto seeking to justify the actions of the German government. At the British government's request Randall Davidson, Archbishop of Canterbury, took the lead in collaborating with a large number of other religious leaders, including some with whom he had differed in the past, to write a rebuttal of the Germans' contentions. Both German and British theologians based themselves on the Just War theory, each group seeking to prove that it applied to the war waged by their own side.

Contemporary Catholic doctrine

The just war doctrine of the Catholic Church found in the 1992 Catechism of the Catholic Church, in paragraph 2309, lists four strict conditions for "legitimate defense by military force":

  • the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
  • all other means of putting an end to it must have been shown to be impractical or ineffective;
  • there must be serious prospects of success;
  • the use of arms must not produce evils and disorders graver than the evil to be eliminated (the power of modern means of destruction weighs very heavily in evaluating this condition).

The Compendium of the Social Doctrine of the Church elaborates on the Just War Doctrine in paragraphs 500 to 501:

If this responsibility justifies the possession of sufficient means to exercise this right to defense, States still have the obligation to do everything possible "to ensure that the conditions of peace exist, not only within their own territory but throughout the world". It is important to remember that "it is one thing to wage a war of self-defense; it is quite another to seek to impose domination on another nation. The possession of war potential does not justify the use of force for political or military objectives. Nor does the mere fact that war has unfortunately broken out mean that all is fair between the warring parties".
The Charter of the United Nations intends to preserve future generations from war with a prohibition against force to resolve disputes between States. Like most philosophy, it permits legitimate defense and measures to maintain peace. In every case, the charter requires that self-defense must respect the traditional limits of necessity and proportionality.
Therefore, engaging in a preventive war without clear proof that an attack is imminent cannot fail to raise serious moral and juridical questions. International legitimacy for the use of armed force, on the basis of rigorous assessment and with well-founded motivations, can only be given by the decision of a competent body that identifies specific situations as threats to peace and authorizes an intrusion into the sphere of autonomy usually reserved to a State.

Pope John Paul II in an address to a group of soldiers said the following:

Peace, as taught by Sacred Scripture and the experience of men itself, is more than just the absence of war. And the Christian is aware that on earth a human society that is completely and always peaceful is, unfortunately, an utopia and that the ideologies which present it as easily attainable only nourish vain hopes. The cause of peace will not go forward by denying the possibility and the obligation to defend it.

Russian Orthodox Church and just war

The War and Peace section in the Basis of the Social Concept of the Russian Orthodox Church is crucial for understanding the Russian Orthodox Church's attitude towards war. The document offers criteria of distinguishing between an aggressive war, which is unacceptable, and a justified war, attributing the highest moral and sacred value of military acts of bravery to a true believer who participates in a justified war. Additionally, the document considers the just war criteria as developed in Western Christianity eligible for Russian Orthodoxy, so the justified war theory in Western theology is also applicable to the Russian Orthodox Church.

In the same document, it is stated that wars have accompanied human history since the fall of man; according to the gospel, they will continue to accompany it. While recognizing war as evil, the Russian Orthodox Church does not prohibit her members from participating in hostilities if there is the security of their neighbors and the restoration of trampled justice at stake. War is considered to be necessary but undesirable. It is also stated that the Russian Orthodox Church has had profound respect for soldiers who gave their lives to protect the life and security of their neighbors.

Just war tradition

The just war theory by the Medieval Christian philosopher Thomas Aquinas was developed further by legal scholars in the context of international law. Cardinal Cajetan, the jurist Francisco de Vitoria, the two Jesuit priests Luis de Molina and Francisco Suárez, as well as the humanist Hugo Grotius and the lawyer Luigi Taparelli were most influential in the formation of a just war tradition. This just war tradition was well established by the 19th century and found its practical application in the Hague Peace Conferences and the founding of the League of Nations in 1920. After the United States Congress declared war on Germany in 1917, Cardinal James Gibbons issued a letter that all Catholics were to support the war because "Our Lord Jesus Christ does not stand for peace at any price... If by Pacifism is meant the teaching that the use of force is never justifiable, then, however well meant, it is mistaken, and it is hurtful to the life of our country." Armed conflicts such as the Spanish Civil War, World War II and the Cold War were, as a matter of course, judged according to the norms that Aquinas' just war theory had established by philosophers such as Jacques Maritain, Elizabeth Anscombe and John Finnis.

The first work dedicated specifically to just war was De bellis justis of Stanisław of Skarbimierz (1360–1431), who justified war by the Kingdom of Poland with Teutonic Knights. Francisco de Vitoria criticized the conquest of America by the Kingdom of Spain on the basis of just war theory. With Alberico Gentili and Hugo Grotius just war theory was replaced by international law theory, codified as a set of rules, which today still encompass the points commonly debated, with some modifications. The importance of the theory of just war faded with the revival of classical republicanism beginning with works of Thomas Hobbes.

Just war theorists combine a moral abhorrence towards war with a readiness to accept that war may sometimes be necessary. The criteria of the just war tradition act as an aid in determining whether resorting to arms is morally permissible. Just war theories are attempts "to distinguish between justifiable and unjustifiable uses of organized armed forces"; they attempt "to conceive of how the use of arms might be restrained, made more humane, and ultimately directed towards the aim of establishing lasting peace and justice". Although the criticism can be made that the application of just war theory is relativistic, one of the fundamental bases of the tradition is the Ethic of Reciprocity, particularly when it comes to in bello considerations of deportment during battle. If one set of combatants promise to treat their enemies with a modicum of restraint and respect, then the hope is that other sets of combatants will do similarly in reciprocation (a concept not unrelated to the considerations of Game Theory).

The just war tradition addresses the morality of the use of force in two parts: when it is right to resort to armed force (the concern of jus ad bellum) and what is acceptable in using such force (the concern of jus in bello). In more recent years, a third category—jus post bellum—has been added, which governs the justice of war termination and peace agreements, as well as the prosecution of war criminals.

Soviet leader Vladimir Lenin defined only three types of just war, all of which share the central trait of being revolutionary in character. In simple terms: "To the Russian workers has fallen the honor and the good fortune of being the first to start the revolution—the great and only legitimate and just war, the war of the oppressed against the oppressors.", with these two opposing categories being defined in terms of class, as is typical in the left. In that manner, Lenin shunned the more common interpretation of a defensive war as a just one—often summarized as "who fired the first shot?"—precisely because it didn't take in consideration the class factor. Which side initiated aggressions or had a grievance or any other commonly considered factor of jus ad bellum mattered not at all, he claimed; if one side was being oppressed by the other, the war against the oppressor would always be, by definition, a defensive war anyway. Any war lacking this duality of oppressed and oppressor was, in contradistinction, always a reactionary, unjust war, in which the oppressed effectively fight in order to protect their own oppressors:

"But picture to yourselves a slave-owner who owned 100 slaves warring against a slave-owner who owned 200 slaves for a more "just" distribution of slaves. Clearly, the application of the term "defensive" war, or war "for the defense of the fatherland" in such a case would be historically false, and in practice would be sheer deception of the common people, of philistines, of ignorant people, by the astute slaveowners. Precisely in this way are the present-day imperialist bourgeoisie deceiving the peoples by means of "national ideology" and the term "defense of the fatherland" in the present war between slave-owners for fortifying and strengthening slavery."

Anarcho-capitalist scholar Murray Rothbard stated that "a just war exists when a people tries to ward off the threat of coercive domination by another people, or to overthrow an already-existing domination. A war is unjust, on the other hand, when a people try to impose domination on another people or try to retain an already existing coercive rule over them."

Jonathan Riley-Smith writes:

The consensus among Christians on the use of violence has changed radically since the crusades were fought. The just war theory prevailing for most of the last two centuries—that violence is an evil that can, in certain situations, be condoned as the lesser of evils—is relatively young. Although it has inherited some elements (the criteria of legitimate authority, just cause, right intention) from the older war theory that first evolved around AD 400, it has rejected two premises that underpinned all medieval just wars, including crusades: first, that violence could be employed on behalf of Christ's intentions for mankind and could even be directly authorized by him; and second, that it was a morally neutral force that drew whatever ethical coloring it had from the intentions of the perpetrators.

Criteria

Just War Theory has two sets of criteria, the first establishing jus ad bellum (the right to go to war), and the second establishing jus in bello (right conduct within war).

Jus ad bellum

Just cause
The reason for going to war needs to be just and cannot, therefore, be solely for recapturing things taken or punishing people who have done wrong; innocent life must be in imminent danger and intervention must be to protect life. A contemporary view of just cause was expressed in 1993 when the US Catholic Conference said: "Force may be used only to correct a grave, public evil, i.e., aggression or massive violation of the basic human rights of whole populations."
Comparative justice
While there may be rights and wrongs on all sides of a conflict, to overcome the presumption against the use of force, the injustice suffered by one party must significantly outweigh that suffered by the other. Some theorists such as Brian Orend omit this term, seeing it as fertile ground for exploitation by bellicose regimes.
Competent authority
Only duly constituted public authorities may wage war. "A just war must be initiated by a political authority within a political system that allows distinctions of justice. Dictatorships (e.g. Hitler's Regime) or deceptive military actions (e.g. the 1968 US bombing of Cambodia) are typically considered as violations of this criterion. The importance of this condition is key. Plainly, we cannot have a genuine process of judging a just war within a system that represses the process of genuine justice. A just war must be initiated by a political authority within a political system that allows distinctions of justice".
Right intention
Force may be used only in a truly just cause and solely for that purpose—correcting a suffered wrong is considered a right intention, while material gain or maintaining economies is not.
Probability of success
Arms may not be used in a futile cause or in a case where disproportionate measures are required to achieve success;
Last resort
Force may be used only after all peaceful and viable alternatives have been seriously tried and exhausted or are clearly not practical. It may be clear that the other side is using negotiations as a delaying tactic and will not make meaningful concessions.
Proportionality
The anticipated benefits of waging a war must be proportionate to its expected evils or harms. This principle is also known as the principle of macro-proportionality, so as to distinguish it from the jus in bello principle of proportionality.

In modern terms, just war is waged in terms of self-defense, or in defense of another (with sufficient evidence).

Jus in bello

Once war has begun, just war theory (jus in bello) also directs how combatants are to act or should act:

Distinction
Just war conduct should be governed by the principle of distinction. The acts of war should be directed towards enemy combatants, and not towards non-combatants caught in circumstances they did not create. The prohibited acts include bombing civilian residential areas that include no legitimate military targets, committing acts of terrorism or reprisal against civilians or prisoners of war (POWs), and attacking neutral targets. Moreover, combatants are not permitted to attack enemy combatants who have surrendered or who have been captured or who are injured and not presenting an immediate lethal threat or who are parachuting from disabled aircraft and are not airborne forces or who are shipwrecked.
Proportionality
Just war conduct should be governed by the principle of proportionality. Combatants must make sure that the harm caused to civilians or civilian property is not excessive in relation to the concrete and direct military advantage anticipated by an attack on a legitimate military objective. This principle is meant to discern the correct balance between the restriction imposed by a corrective measure and the severity of the nature of the prohibited act.
Military necessity
Just war conduct should be governed by the principle of military necessity. An attack or action must be intended to help in the defeat of the enemy; it must be an attack on a legitimate military objective, and the harm caused to civilians or civilian property must be proportional and not excessive in relation to the concrete and direct military advantage anticipated. This principle is meant to limit excessive and unnecessary death and destruction.
Fair treatment of prisoners of war
Enemy combatants who surrendered or who are captured no longer pose a threat. It is therefore wrong to torture them or otherwise mistreat them.
No means malum in se
Combatants may not use weapons or other methods of warfare that are considered evil, such as mass rape, forcing enemy combatants to fight against their own side or using weapons whose effects cannot be controlled (e.g., nuclear/biological weapons).

Ending a war: Jus post bellum

In recent years, some theorists, such as Gary Bass, Louis Iasiello and Brian Orend, have proposed a third category within Just War theory. Jus post bellum concerns justice after a war, including peace treaties, reconstruction, environmental remediation, war crimes trials, and war reparations. Jus post bellum has been added to deal with the fact that some hostile actions may take place outside a traditional battlefield. Jus post bellum governs the justice of war termination and peace agreements, as well as the prosecution of war criminals, and publicly labeled terrorists. This idea has largely been added to help decide what to do if there are prisoners that have been taken during battle. It is, through government labeling and public opinion, that people use jus post bellum to justify the pursuit of labeled terrorist for the safety of the government's state in a modern context. The actual fault lies with the aggressor, so by being the aggressor they forfeit their rights for honorable treatment by their actions. This is the theory used to justify the actions taken by anyone fighting in a war to treat prisoners outside of war. Actions after a conflict can be warranted by actions observed during war, meaning that there can be justification to meet violence with violence even after war. Orend, who was one of the theorists mentioned earlier, proposes the following principles:

Just cause for termination
A state may terminate a war if there has been a reasonable vindication of the rights that were violated in the first place, and if the aggressor is willing to negotiate the terms of surrender. These terms of surrender include a formal apology, compensations, war crimes trials and perhaps rehabilitation. Alternatively, a state may end a war if it becomes clear that any just goals of the war cannot be reached at all or cannot be reached without using excessive force.
Right intention
A state must only terminate a war under the conditions agreed upon in the above criteria. Revenge is not permitted. The victor state must also be willing to apply the same level of objectivity and investigation into any war crimes its armed forces may have committed.
Public declaration and authority
The terms of peace must be made by a legitimate authority, and the terms must be accepted by a legitimate authority.
Discrimination
The victor state is to differentiate between political and military leaders, and combatants and civilians. Punitive measures are to be limited to those directly responsible for the conflict. Truth and reconciliation may sometimes be more important than punishing war crimes.
Proportionality
Any terms of surrender must be proportional to the rights that were initially violated. Draconian measures, absolutionist crusades, and any attempt at denying the surrendered country the right to participate in the world community are not permitted.

Aldous Huxley

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