M. Quicherat avers that Alain was present: I cannot find this in his letter.* Any amount of evidence for the 'sign' given to the King, by his own statement, is found throughout the two trials, that of Rouen and that of Rehabilitation. Dunois, the famous Bastard of Orleans, told the story to Basin, Bishop of Lisieux; and at Rouen the French examiners of the Maid vainly tried to extort from her the secret.** In 1480, Boisy, who had been used to sleep in the bed of Charles VII., according to the odd custom of the time, told the secret to Sala. The Maid, in 1429, revealed to Charles the purpose of a secret prayer which he had made alone in his oratory, imploring light on the question of his legitimacy.*** M. Quicherat, no bigot, thinks that 'the authenticity of the revelation is beyond the reach of doubt.'****
*Quicherat, Apercus Nouveaux, p. 62. Proces, v. p. 133.
**For the complete evidence, see Quicherat, Apercus, pp. 61-66.
***Quicherat, v. p. 280, iv. pp. 258, 259, another and ampler account, in a MS. of 1500. Another, iv. p. 271: MS. of the period of Louis XII.
****Apercus, p. 60, Paris, 1850.
Thus there was a secret between the true Maid and Charles VII. The King, of course, could not afford to let it be known that he had secretly doubted whether he were legitimate. Boisy alone, at some later date, was admitted to his confidence.
Boisy went on to tell Sala that, ten years later (whether after 1429 or after 1431, the date of the Maid's death, is uncertain), a pretended Pucelle, 'very like the first,' was brought to the King.
He was in a garden, and bade one of his gentlemen personate him.
The impostor was not deceived, for she knew that Charles, having hurt his foot, then wore a soft boot. She passed the gentleman, and walked straight to the King, 'whereat he was astonished, and knew not what to say, but, gently saluting her, exclaimed, "Pucelle, my dear, you are right welcome back, in the name of God, who knows the secret that is between you and me."' The false Pucelle then knelt, confessed her sin, and cried for mercy. 'For her treachery some were sorely punished, as in such a case was fitting.'*
*Quicherat, v. p. 281. There is doubt as to whether Boisy's tale does not refer to Jeanne la Feronne, a visionary. Varlet de Vireville, Charles VII., iii. p. 425, note 1.
If any deserved punishment, the Maid's brothers did, but they rather flourished and prospered, as time went on, than otherwise.
It appears, then, that in 1439-1441 the King exposed the false Pucelle, or another person, Jeanne la Feronne. A great foe of the true Maid, the diarist known as the Bourgeois de Paris, in his journal for August 1440, tells us that just then many believed that Jeanne had not been burned at Rouen. The gens d'armes brought to Paris 'a woman who had been received with great honour at Orleans'-- clearly Jeanne des Armoises. The University and Parlement had her seized and exhibited to the public at the Palais. Her life was exposed; she confessed that she was no maid, but a mother, and the wife of a knight (des Armoises?). After this follows an unintelligible story of how she had gone on pilgrimage to Rome, and fought in the Italian wars.* Apparently she now joined a regiment at Paris, et puis s'en alla, but all is very vaguely recorded.
*Quicherat, v. pp. 334, 335; c.f. Lefevre-Pontalis, Les Sources Allemands, 113-115. Fontemoing, Paris, 1903.
The most extraordinary circumstance remains to be told. Apparently the brothers and cousins of the true Maid continued to entertain and accept the impostor! We have already seen that, in 1443, Pierre du Lys, in his petition to the Duc d'Orleans, writes as if he did not believe in the death of his sister, but that may be a mere ambiguity of language; we cannot repose on the passage.
In 1476 a legal process and inquest was held as to the descendants of the brother of the mother of Jeanne d'Arc, named Voulton or Vouthon. Among other witnesses was Henry de Voulton, called Perinet, a carpenter, aged fifty-two. He was grandson of the brother of the mother of Jeanne d'Arc, his grand-maternal aunt.
This witness declared that he had often seen the two brothers du Lys, Jehan and Pierre, with their sister, La Pucelle, come to the village of Sermaise and feast with his father. They always accepted him, the witness, as their cousin, 'in all places where he has been, conversed, eaten, and drunk in their company.' Now Perinet is clearly speaking of his associations with Jeanne and her brothers AFTER HE HIMSELF WAS A MAN GROWN. Born in 1424, he was only five years old when the Maid left Domremy for ever. He cannot mean that, as a child of five, he was always, in various places, drinking with the Maid and her brothers. Indeed, he says, taking a distinction, that in his early childhood--'son jeune aage'--he visited the family of d'Arc, with his father, at Domremy, and saw the Maid, qui pour lors estoit jeune fille.*
*De Bouteiller et de Braux, Nouvelles Recherches sur la Famille de Jeanne d'Arc, Paris, 1879, pp. 8, 9.
Moreover, the next witness, the cure of Sermaise, aged fifty-three, says that, twenty-four years ago (in 1452), a young woman dressed as a man, calling herself Jeanne la Pucelle, used to come to Sermaise, and that, as he heard, she was the near kinswoman of all the Voultons, 'and he saw her make great and joyous cheer with them while she was at Sermaise.'* Clearly it was about this time, in or before 1452, that Perinet himself was conversant with Jehan and Pierre du Lys, and with their sister, calling herself La Pucelle.
*Op. cit. p. 11.
