Having finished the courfe of philofophy which he read, and which, according to the cuftom of those times, had lafted three years and a half, he ftudied divinity, by the advice of Loyola, whose scholar he now openly avowed himfelf to be. Loyola heing incited with a strong defire of converting the Jews and infidels, difcovered his intentions to Xavier, which he had already communicated to Le Fevre, and four other learned young men who had embraced his form of life. All the feven engaged themfelves by a mutual promife, and by folemn vows to God Almighty, to abandon their worldly goods, to devote themselves entirely to the cause of religion, and to undertake a voyage to Jerufalem; or in cafe they could not accomplish that defign in the course of a year, to throw themselves at the feet of the fovereign Pontiff, and beg him to difpose of them in whatever manner he fhould think moft likely to promote the glory of the church, and the interefts of the catholic religion.

These vows were made at Montmartre, in 1734. Towards the end of the year following, Xavier departed from Paris, in company with Le Fevre, Bobadilla, and others, in order to join Loyola, who was waiting for them at Venice. From Venice he made a journey to Rome to obtain the Pope's be nediction; but on his return, finding that the war which had broke out between the Turks and the Venetians had interrupted the commerce of the Levant, and ftopped all intercourse with the Holy-Land, he retir ed to Bologna, where he fpent his time in fuch aufterities and religious duties as were enjoined him by his matter, to fpread his reputation and acquire fresh converts.

While Xavier was thus employing his talents, and manifefting his zeal for the fervice in which he had engaged, he was called to Rome by Loyola, who had prefented himself before the Pope, and offered his own fervice, as well as that of his companions, wherever his holiness might think proper to fend them.

John the Third, King of Portugal, having about this time conceived a defign of fending miffionaries to the Eaft Indies, where the Portuguese arms had made confiderable conquefts, wote for this purpote to Mafcaregnas, his ambaffador at the court of Rome, defiring him to obtain from his holinels at leaft fix of thofe apoftolic men who had been recommended to him by a Portugrefe, named Andrew Govea, who was

then principal of the college of St. Barbe, at Paris. Loyola had by this time prefented to the Pope the plan of his new order, and as he had befides acquired great reputation, his holiness referred the whole business to him. This fingular character, who had propofed to himself no lefs a defign than the reformation of the whole world, and who faw the urgent neceffity of Europe, where the doctrine of Luther began to spread, informed Mafcaregnas, that out of ten, which was the whole number of his difciples, he could fpare him only two perfons. The Pope approved this answer, and he ordered Loyola to make the choice himfelf, who thereupon named Simon Rodri guez, a Portuguete, and Nicholas Bobadilla, a Spaniard. The firft of thefe was at that time employed at Sienna, and the other in the kingdom of Naples; and though Rodriguez was languishing under a quartan ague when he was recalled from Sienna, he failed not to cbey the fummons, and embarking foon after at Civita Vecchia, carried with him to Lifbon Paul Camerino, who had fome months before joined himself to the fociety.

Mafcaregnas having finished his embaffy, and being defirous of taking the other misfionary along with him to Portugal, was within a day of his departure, when Loyola, finding that Bobadilla, who had fallen fick of a fever, was in no condition to undertake a journey, caft his eyes upon Xavier, as a proper perfon to fubftitute in his ftead.

Xavier was informed of his voyage to the Indies but the day before the ambaffador's departure; he had time, therefore, only to bid his friends farewel, and set out from Rome on the 15th of March, 1540, in the company of Mafcaregnas, without any equipage but a fingle book. During their journey to Lifbon, which continued three months, he subjected himself to the greatest mortifications and aufterities. The horse which the ambaffador allowed him for his own use he made common. At the inns he became every man's fervant, defcending even to the meaneft and loweft offices, through an excess of humility, which made him forget the dignity of his character. He refigned his chamber and bed to those who wanted them, and never flept but on the bare ground.

As foon as they arrived at Lisbon, which was towards the end of June, Xavier retired to the hofpital of All-Saints, where Rodriguez, who came by fea, had taken up his lodging. Three or four days after, they were both invited to court, where the King and Queen received Xavier with every mark of esteem and refpect; but as the India fleet was not to fail till the following spring, Xavier employed his time in inftructing fome Bbbb 2

youth

youth whom the King had entrusted to his charge; in vifiting hofpitals and prifons, and in fuch other offices as he conceived to be fuited to his character and profeffion.

The time of embarkation being come, the King fent for him to the palace, where he difcourfed with him upon the flate of the Indies, and delivered to him all the infirutions and credentials that he judged neceflary for his miffion. Xavier received them with the most profound respect; fay ing, that as far as his weak ftrength would permit, he would endeavour to fuftain the burden which his majefty had laid upon his fboulders.

On April the 7th, 1541, when entering on the 36th year of his age, Xavier failed from Lifhon, under the command of Don Martin Alphonfo de Sofa, Viceroy of the Indies, a man of great experience, who had refided in thofe countries for many years. Rodriguez remained in Portugal at the King's requeft, but Xavier carried along with him, as companions, Paul Camerino, an Italian, and Francis Marfilla, a Portuguese, who was not yet in prieft's orders. After a continual navigation of five months, they arrived, towards the end of Auguft, at Mozambique, on the caftern coaft of Africa, where they paffed the winter. Setting out again in the fpring, they proceeded thence to Melinda, where they tarried but a few days, and ftill coafting along the African fhores, touched at the island of Socotora §, from which they croffed the Arabian gulph, and reached the port of Goa on the 6th of

N O TE S. A city on the eaftern coaft of Africa, oppofite to the ifland of Madagascar, and the capital of an ifland of the fame name. It is confidered by the Portuguese as the key of the Indies. It is an excellent harbour, which affords a fafe retreat for veffels during the winter feafon. The Dutch attempted to take it, but without fuccefs, in 1607.

The capital of a kingdom of the fame name near the mouth of the river Quilmanci, where the Portuguese carry on a great trade.

§ Situated between Arabia the Happy and the African coaft, twenty leagues to the north eaft of Cape Guardafui: it is the moft confiderable ifland towards the mouth of the Red fea, but it has no port capable of containing a large number of vellels. It is divided into two parts by a chain of mountains which raife their fummits above the clouds. It is reckoned to be about twenty leagues in length, and nine in breadth. The capital is called Tamarin, and is very populous, This island abounds with cattle and fruit. The king of it is dependant upon one of the cherifs of Arabia.

May, 1542, being the thirteenth month after their departure from Lisbon.

The town of Goa is fituated on the Malabar coaft, in an island of the fame name, which is about fix leagues in circumference. It is the capital of the Portuguese fettlements in India; the feat of the bishop and the viceroy, and a place of very confiderable trade. It had been built by the Moors feveral years before the Europeans paffed into the Indies; and in the year 1510, Don Alphonfo d'Albuquerque took it from the infidels, and fubjected it to the crown of Portugal.

When Xavier landed, he repaired immediately to the hofpital, and there took up his lodging, notwithstanding the invitation of the governor, who offered him the ufe of his palace. He began his miffionary functi on by waiting on the bishop of Goa, whose name was Juan d'Albuquerque. This prelate, ftruck with the venerable air and modeft countenance of Xavier, who after prefenting the Pope's briefs, had fallen on his knees to implore his bleffing, immediately raised him up and embraced him, affuring him at the fame time,, that if his epifcopal authority fhould be neceflary to fupport his character and fecond his labours, it fhould never be wanting.

The Portuguese who refided at Goa, were at this time plunged into the grosseft debauchery; the pleasures of Afia had corrupted their morals, and their continual intercourfe with the natives ftill added to their fhameful depravity. Xavier therefore, before he attempted the converfion of the Infidels, thought it would be proper to bring about a reformation among the Euro. peans. For this purpose he laboured with the greateft affiduity, paying particular attention to the inftruction of their children, occafionally vifiting the hofpitals, and relieving the diftreffed by diftributing among them whatever he could procure in charity. In the afternoon he made a turn through the town with a bell in his hand, fummoning fathers of families to fend their children and flaves to be catechifed. He afterwards proceeded to public preaching, and in order that the Infidels might underfland as well as the Portuguese, he endeavoured to speak the Indian language, though in a grofs, and clownish dialect.

Having been informed by Michael Vaz, Vicar-General of the Indies, that on the Oriental coaft, which lies extended from Cape Comorin to the Ifle of Klanar, and is named the Fishing coaft, there were certain people, called Paravas or Fithers, who had caufed themfelves to be baptized fome time before, on account of affiflance given them by the Portuguefe againfl the Moors, Xavier fet our thither in the year 1542, taking

that the glory of so dangerous an expedition was referved for him. (To be continued.)

Gibbon's Sketch of the Perfon and Character of Mahomet.

A

CCORDING to the tradition of his companions, Mahomet was diflinguished by the beauty of his perfon; an outward gift which is feldom defpifed, except by thofe to whom it has been refufed. Before he spoke, the orator engaged on his fide the affections of a public or private audience. They applauded his commanding prefence, his majestic afpect, his piercing eye, his gracious fmile, his flowing beard, his countenance that painted every fenfation of the foul, and his geftures that enforced each expreffion of the tongue. In the familiar offices of life, he fcrupulously adhered to the grave and ceremonious politenefs of his country: his respectful attention to the rich and powerful was dignified by his condefcenfion and affability to the pooreft citizens of Mecca: the franknefs of his manner concealed the artifice of his views; and the habits of courtefy were imputed to personal friendship or univerfal benevolence. His memory was capacious and retentive, his wit eafy and focial, his imagination fublime, his judgment clear, rapid, and decifive. He poffeffed the courage both of thought and action; and, although his defigns might gradually expand with his fuccefs, the firft idea which he entertained of his divine miffion bears the ftamp of an original and fuperior genius. The fon of Abdallah was educated in the bofom of the nobleft race, in the ufe of the pureft dialect of Arabia; and the fluency of his fpeech was corrected and enhanced by the practice of difcreet and feasonable filence. With thefe powers of eloquence, Mahomet was an illiterate Barbarian: his youth had never been inftructed in the arts of reading and writing; the common ignorance exempted him from thame or reproach, but he was reduced to a narrow circle of existence, and deprived of those faithful mirrors, which reflect to our mind the minds of fages and heroes. Yet the book of nature and of man was open to his view; and fome fancy has been indulged in the political and philofophical obfervations which are afcribed to the Arabian traveller. He compares the nations and religions of the earth; difcovers the weakness of the Perfian and Roman monarchies; beholds, with pity and indignation, the degeneracy of the times; and refolves to unite, under one God and one king, the invincible spirit and primitive virtues of the Arabs. Our more accurate enquiry will fuggeft, that inftead of vifiting the courts, the camps, the temples of the Laft, the two journies of Mahomet into SyPia were confined to the fairs of Coftra and

Damafcus: and he was only thirteen years of age when he accompanied the caravan of his uncle, and that his duty compelled him to return as foon as he had difpofed of the merchandize of Cadijah. In these hafty and fuperficial excurfions, the eye of genius might difcern fome objects invifible to his groffer companions; fome feeds of knowledge might be caft upon a fruitful foil; but his ignorance of the Syriac language muft have checked his curiofity; and I cannot perceive, in the life or writings of Mahomet, that his profpect was far extended beyond the limits of the Arabian world. From every region of that folitary world, the pilgrims of Mecca were annually assembled, by the calls of devotion and commerce: in the free concourfe of multitudes, a fimple citizen, in his native tongue, might ftudy the political ftate and character of the tribes, the theory and practice of the Jews and Chriftians. Some ufeful ftrangers might be tempted, or forced, to implore the rights of hofpitality: and the enemies of Mahomet have named the Jew, the Perfian, and the Syrian monk, whom they accufe of lending their fecret aid to the compofition of the Koran. Converfation enriches the understanding, but folitude is the fchool of genius; and the uniformity of a work denotes the hand of a single artist. From his earliest youth, Mahomet was addicted to religious contemplation; each year, during the month of Ramadan, he withdrew from the world, and from the arms of Cadijah : in the cave of Hera, three miles from Mecca, he confulted the spirit of fraud or enthusiasm, whofe abode is not in the heavens, but in the mind of the prophet. The faith which, under the name of Ilam, he preached to his family and nation, is compounded of an eternel truth, and a neceffary fiction, That there is only one Gad, and that Mahomet is the apostle of God.

At the conclufion of the life of Mahomet, it may perhaps he expected, that I fhould balance his faults and virtues, that I fhould decide whether the title of enthufiaft or impoftor more properly belongs to that extraordinary man. Had I been intimately converfant with the son of Abdallah, the task would NOT E.

*This is followed by a differtation on the principal doctrines of the Mahometan religion, which the author finds a tolerably convenient vehicle for his fpleen againft Chriftianity; and this again is followed by a detail of the fucceffes and difficulties of Mahoniet, which, in a few refpects, differs from the common accounts, particularly in the denial of the general opinion, that the prophet was fubject to epileptic fits, of the abfurd flory of the pigeon, and of the iron coffin suspended between two magnets,

ftill be difficult, and the fuccefs uncertain: at the diftance of twelve centuries, I darkly contemplate his fhade through a cloud of religious incenfe; and could I truly delineate the portrait of an hour, the fleeting relem blance would not equally apply to the folitary of mount Hera, to the preacher of Mecca, and to the conqueror of Arabia. The author of a mighty revolution appears to have been endowed with a pious and contemplative difpofition: fo foon as marriage had railed him above the preffure of want, he avoided the paths of ambition and avarice; and, till the age of forty, he lived with innocence, and would have died without a name. The unity of God is an idea moft congenial to nature and reafon and a flight converfation with the Jews and Chriftians would teach him to defpife and deteft the idolatry of Mecca. It was the duty of a man and a citizen to impart the doctrine of falvation, to rescue his country from the dominion of fin and error. The energy of a mind inceffantly bent on the fame object, would convert a general obligation into a particular call; the warm fuggeftions of the understanding or the fan-. cy, would be felt as the infpiration of heaven; the labour of thought would expire in rapture and vifion; and the inward fenfation, the invifible monitor, would be defcribed with the form and attributes of an angel of God. From enthusiasm to impofture, the ftep is perilous and flippery: the demon of Socrates affords a memorable inftance, how a wife man may deceive himself, how a good man may deceive others, how the confcience may flumber in a mixed and middle state between felf-illufion and voluntary fraud. Charity may believe that the original motives of Ma homet were thofe of pure and genuine benevolence; but a human miffionary is incapable of cherishing the obftinate unbelievers who reject his claims, defpife his arguments, and perfecute his life; he might forgive his perfonal adversaries, he may lawfully have the enemies of God; the ftern paffions of pride and revenge were kindled in the bofom of Mahomet, and he fighed, like the prophet of Nineveh, for the deftruction of the rebels whom he had condemned. The injuftice of Mecca, and the choice of Medina, tranf. formed the citizen into a prince; the humble preacher into the leader of armies; but his fword was confecrated by the example of the faints; and the fame God who afflicts a finful world with peftilence and earthquakes, might infpire, for, their converfationor chaftisement, the valour of his fervants. In the exercife of political government, he was compelled to abate of the ftern rigour of fanaticifm, to comply in fome measure with the prejudices and paffions of his followers, and to employ even the vices of mankind as the inftruments of their falvation. The ufe of fraud and per

fidy, of cruelty and injustice, were often fubfervient to the propagation of the faith; and Mahomet commaded or approved the affaffination of the Jews and idolaters who had efcaped from the field of battle. By the repetition of fuch acts, the character of Mahomet must have been gradually stained; and the influence of fuch pernicious habits would he poorly compenfated by the practice of the perfonal and focial virtues which are neceffary to maintain the reputation of a prophet among his fectaries and friends. Of his laft years, ambition was the ruling paffion; and a politician will fufpect, that he fecretly fmiled (the victorious impoftor!) at the enthufiafm of his youth and the credulity of his profelytes. A philofopher will obferve, that their credulity and his fuccefs, wou'd tend more ftrongly to fortify the affurance of his divine miffion, that his interest and religion were infeparably connected, and that his confcience would be foothed by the perfuafion, that he alone was abfolved by the Deity from the obligations of pofitive and moral laws. If he retained any veftige of his native innocence, the fins of Mahomet may be allowed as an evidence of his fincerity. In the fupport of truth, the arts of fraud and fiction may be deemed lefs criminal; and he would have ftarted at the fouinefs of the meaus, had he not been satisfied of the importance and juftice of the end. Even in a conqueror or a prieft, I can furprife a word or action of unaffected humanity; and the decree of Mahomet, that, in the fale of captives, the mothers thould never be separated from their children, may fufpend or moderate the cenfure of the historian §.

Account of the Execution of William Brodie and George Smith at Edinburgh, on the 2d of October laft.

A Brodie and George Smith were brought upon the platform at the weft-end of the Luckenbooths, attended by two of the city Magiftrates, and proper officers.Mr. Brodie had on a full fuit of black, his hair dreffed and powdered; Smith was dreffed in white, with black trimming. They were affifted in their devotions by the Rev. Mr. Hardie, one of the minifters of

Ta quarter paft two o'clock William

N O TE.

A fhort fketch of his private life is next introduced, in which we are informed, that the apostle of God fubmitted to the menial offices of the family; he kindled the fire, milked the ewes, and mended, with his own hands, his fhoes, and his woollen garment. On folemn occafions, he feafted his companions with ruftic and hofpitable plenty; but in his domeftic life many weeks would elapfe without a fire kindled on his hearth.