ged in Poitiers at the house of one Jean Rabateau, and was put under the care of his wife, a woman of an unblemished character. She was drefsed as a man, and would not change her drefs. Many doctors in theology, and other learned men, afsembled at the house where fhe was, and upon asking them what they wanted with her, she was told that they came to her because they heard that he had told the king fhe was an ambassadrefs from heaven, and advanced many weighty reasons why fhe ought not to be believed. They were upwards of two hours with her, and much astonished at the answers fhe made, and how a simple fhepherdefs could make such prudent replies. Among them was a Carmelite doctor, very learned in theology, who having told her that the Holy Writ forbids any faith being given to such afsertions without other signs; fhe replied, that she did not wish to tempt God, but that the sign which God had given her, was the raising of the siege of Orleans, and the crowning of the king at Rheims; if they would come there, they should see the truth of it. This was at that time scarcely credible, and thought impofsible, considering the forces the Englifh had before Orleans; and that from Blois to Rheims not one place belonged to the French. Another doctor then said to her; Jane, you ask men and arms to afsist you; now if it is as you say, that it is God's will that the English quit the kingdom of France, and return to their own country, if this is so, then there needs not any men or arms, because his will alone is sufficient." To which fhe answered, that the only required a small number VOL. Xiv

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who would fight, and God would give them the victory.

After this the theologians consulted together what advice they should give the king, and they unanimously agreed, so strange did her answers appear to them, that his majesty ought to put confidence in her, and attempt to execute what she had proposed.

The next day many of the principal persons of the parliament visited her, who before they saw her exclaimed it was deceit and fancy, but returned with quite contrary opinions. She received also visits from the principal ladies. They wished to persuade her to lay aside her man's drefs. Her answer was, "No doubt it appears strange to you; and not without cause but it must be so; for I must arm myself and serve the gentle dauphin in arms; therefore I must suit my drefs to the occasion. Besides, when I am in this dress among the men they will not have any improper desires; and I trust by this means to preserve my purity of mind as well as of body." Among her visitors was the master of requests of the king's household, who said to her, "Jane they are about to try your courage, and see whether you will be able to victual Orleans. This appears to me a difficult job, considering the fortifications about the town, and the great strength and power of the English." In God's name, (says fhe,) we will do it, and at our ease; for not one of the English will make a sally or even attempt to hinder us.' Her equipage was completed, and Jean Dolon was her squire; as famous for his courage as

•

for his prudence ; Louis de Comptes, sirnamed Imerguet, her page; and many other attendants.

During these preparations, Jane afked for a sword which had been more than a century in the tomb of a knight, behind the altar of St Catherines at Feirbois. She pretended to have had knowledge of it by revelation, and that it was only with this fatal sword fhe could extirpate the English. The first use fhe made of it was to drive away the girls of loose behaviour who followed the army; but in the heat of the action, this marvellous sword, which was half eaten through with rust, broke in her hand. She ordered a banner to be made for her, on which was represented God coming out of a cloud, holding a globe in his hand; it was sprinkled over with flower de luces. Her helmet was surmounted with a plume of white feathers; her horse was of the same colour, and fhe surpassed all by her beauty, and the addrefs and skill with which the managed him.

To be continued.

Tom Bee.

FRAGMENTS BY LORD BACON.

For

Art of life. Continued from p. 122.

As in the honest practice of that branch of the art of life which procureth abiding reputation in our families, in our stations, and in the commonwealth, there is great joy and satisfaction, so the reflection on such a conduct, and the sweet remem

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April 24. brance of having done what is decent and right af fordeth a real and a natural complacency, that will cast a gleam of refreshing comfort upon the cloudy days of our sickness and distrefs.

But although it be true that the considering and recording inwardly that a man is clear and free from wilful fault and just imputation, and standeth fair in the esteem of his fellows, doth attemper outward calamities; yet it will require especial diligence and painful rumination for every man to form within himself a true judgement and a well refined and proportionate taste in life and manners, that he may not foolishly commend himself, nor expect the commendation of others for that which is not truly excellent and worthy.

If the sense of honour and reputation be directed by right reason, so as to have regard only unto the judgement of the wise and good, obtained by real good practices, it will furnish a most powerful spur unto vertue; and contrariwise, if it is a vehement lust of the good opinion of those we converse with indiscriminately, it will lead into dangerous excentricities, and shameful enormities. For in many persons the sense of what is proper is very much depraved; and they have learned to measure right and wrong, not by the true standard of morality, but from false and partial rules, devised for other purposes than such as doe promote the happiness of mankind. Now men are hereby insensibly accustomed to admire and esteem many things which are not morally good, and to condemn others that are no way evil.

Thus when corruption and mal practices prevail in a state, and the constitution of the body politic

hath lost its proper ballance, a man will be hated who fhall desire to see these corruptions rooted out; and he who commendeth and fostereth the noxious enormities will be approved by all who either buy or sell in this market of abomination.

No wise or good man, therefore, will ever set any great value upon so low a thing as the ignorant commendation of such as know so little of what is truly laudable. He will steadily pursue, (under the regulation of the taciturn prudence we have heretofore sett forth,) what he taketh to be right; and as he will not be greatly lifted up with the praise of such as are under the guidance of prejudice, soe neither will he be much cast down when he is hated and evil spoken of by them, but will rather account it to be an honour.

It was a witty and apposite saying of that great Athenian, who in a speech having received the applauses of the giddy multitude, turned to one in whose judgement he confided, and asked him if he had said a foolish thing.

Whoever is so fond of general commendation as to make the opinion of the vulgar the rule of his conduct, cannot fail of being oftentimes carried into monstrous and ridiculous errors; and although he may by artfull and immoral compliances gain the applause of his confederates, and of such as be gulled by them against the general good, he will be in the end despised and detested by all men, as having quenched the light of reason and vertue, and lied against the Holy Spirit of truth. It is therefore a master stroke in the art of life to moderate duely