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with their eyes; his crocodiles devour their prey without tears; and his cataracts fall from the rock without deafening the neighbouring inhabitants.

The reader will here find no regions cursed with irremediable barrenness, or blest with spontaneous fecundity; no perpetual gloom or unceasing sunshine; nor are the nations here described either devoid of all sense of humanity, or consummate in all private and social virtues : here are no Hottentots without religion, polity, or articulate language; no Chinese perfectly polite, and completely skilled in all sciences: he will discover what will always be discovered by a diligent and impartial inquirer, that wherever human nature is to be found, there is a mixture of vice and virtue, a contest of passion and reason; and that the Creator doth not appear partial in his distributions, but has balanced in most countries their particular inconveniencies by particular favours.

In his account of the mission, where his veracity is most to be suspected, he neither exaggerates overmuch the merits of the Jesuits, if we consider the partial regard paid by the Portuguese to their countrymen, by the Jesuits to their society, and by the papists to their church; nor aggravates the vices of the Abyssinians; but if the reader will not be satisfied with a popish account of a popish mission, he may have recourse to the history of the church of Abyssinia, written by Dr. Geddes, in which he will find the actions and sufferings of the missionaries placed in a different light, though the same in which Mr. Le Grand, with all his zeal for the Roman church, appears to have seen them.

This learned dissertator, however valuable for his industry and erudition, is yet more to be esteemed for having dared so freely, in the midst of France, to declare his disapprobation of the patriarch Oviedo's sanguinary zeal, who was continually importuning the Portuguese to beat up their drums for missionaries who might preach the gospel with swords in their hands, and propagate, by desolation and slaughter, the true worship of the God of peace.

It is not easy to forbear reflecting with how little reason these men profess themselves the followers of JESUS, who left this great characteristick to his disciples, that they should be known by loving one another, by universal and unbounded charity and benevolence.

Let us suppose an inhabitant of some remote and superiour region, yet unskilled in the ways of men, having read and considered the precepts of the gospel, and the example of our Saviour, to come down in search of the true church. If he would not inquire after it among the cruel, the insolent, and the oppressive; among those who are continually grasping at dominion over souls as well as bodies; among those who are employed in procuring to themselves impunity for the most enormous villanies, and studying methods of destroying their fellow-creatures, not for their crimes, but their errours; if he would not expect to meet benevolence engage in massacres, or to find mercy in a court of inquisition, he would not look for the true church in the church of Rome.

Mr. Le Grand has given, in one dissertation, an example of great moderation, in deviating from the temper of his religion; but, in the others, has left proofs, that learning and honesty are often too weak to oppose prejudice. He has made no scruple of preferring the testimony of father Du Bernat to the writings of all the Portuguese jesuits, to whom he allows great zeal, but little learning, without giving any other reason than that his favourite was a Frenchman. This is writing only to Frenchmen and to papists: a protestant would be desirous to know, why he must imagine that father Du Bernat had a cooler head or more knowledge, and why one man, whose account is singular, is not more likely to be mistaken than many agreeing in the same account.

If the Portuguese were biassed by any particular views, another bias equally powerful may have deflected the Frenchman from the truth; for they evidently write with contrary designs: the Portuguese, to make their mission seem more necessary, endeavoured to place, in the strong

VOL. V.

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est light, the differences between the Abyssinian and Roman church; but the great Ludolfus, laying hold on the advantage, reduced these later writers to prove their conformity.

Upon the whole, the controversy seems of no great importance to those who believe the holy Scriptures sufficient to teach the way of salvation; but, of whatever moment it may be thought, there are no proofs sufficient to decide it.

His discourses on indifferent subjects will divert, as well as instruct; and if either in these, or in the relation of father Lobo, any argument shall appear unconvincing, or description obscure, they are defects incident to all mankind, which, however, are not rashly to be imputed to the authors, being sometimes, perhaps, more justly chargeable on the translator.

In this translation (if it may be so called) great liberties have been taken, which, whether justifiable or not, shall be fairly confessed, and let the judicious part of mankind pardon or condemn them.

In the first part, the greatest freedom has been used, in reducing the narration into a narrow compass; so that it is by no means a translation, but an epitome, in which, whether every thing either useful or entertaining be comprised, the compiler is least qualified to determine.

In the account of Abyssinia, and the continuation, the authors have been followed with more exactness; and as few passages appeared either insignificant or tedious, few have been either shortened or omitted.

The dissertations are the only part in which an exact translation has been attempted; and even in those, abstracts are sometimes given, instead of literal quotations, particularly in the first; and sometimes other parts have been contracted.

Several memorials and letters, which are printed at the end of the dissertations to secure the credit of the foregoing narrative, are entirely left out.

It is hoped that, after this confession, whoever shall

compare this attempt with the original, if he shall find no proofs of fraud or partiality, will candidly overlook any failure of judgment.

AN ESSAY ON EPITAPHS.

THOUGH criticism has been cultivated in every age of learning, by men of great abilities and extensive knowledge, till the rules of writing are become rather burdensome than instructive to the mind; though almost every species of composition has been the subject of particular treatises, and given birth to definitions, distinctions, precepts and illustrations; yet no critick of note, that has fallen within my observation, has hitherto thought sepulchral inscriptions worthy of a minute examination, or pointed out, with proper accuracy, their beauties and defects.

The reasons of this neglect it is useless to inquire, and, perhaps, impossible to discover; it might be justly expected that this kind of writing would have been the favourite topick of criticism, and that self-love might have produced some regard for it, in those authors that have crowded libraries with elaborate dissertations upon Homer; since to afford a subject for heroick poems is the privilege of very few, but every man may expect to be recorded in an epitaph, and, therefore, finds some interest in providing that his memory may not suffer by an unskilful panegyrick.

If our prejudices in favour of antiquity deserve to have any part in the regulation of our studies, epitaphs seem entitled to more than common regard, as they are, probably, of the same age with the art of writing. The most ancient structures in the world, the pyramids, are supposed to be sepulchral monuments, which either pride or

From the Gentleman's Magazine.

gratitude erected; and the same passions which incited men to such laborious and expensive methods of preserving their own memory, or that of their benefactors, would, doubtless, incline them not to neglect any easier means by which the same ends might be obtained. Nature and reason have dictated to every nation, that to preserve good actions from oblivion, is both the interest and duty of mankind and, therefore, we find no people acquainted with the use of letters, that omitted to grace the tombs of their heroes and wise men with panegyrical inscriptions.

To examine, therefore, in what the perfection of epitaphs consists, and what rules are to be observed in composing them, will be, at least, of as much use as other critical inquiries; and for assigning a few hours to such disquisitions, great examples, at least, if not strong reasons, may be pleaded.

An epitaph, as the word itself implies, is an inscription on a tomb, and, in its most extensive import, may admit, indiscriminately, satire or praise. But as malice has seldom produced monuments of defamation, and the tombs, hitherto raised, have been the work of friendship and benevolence, custom has contracted the original latitude of the word, so that it signifies, in the general acceptation, an inscription engraven on a tomb in honour of the person deceased.

As honours are paid to the dead, in order to incite others to the imitation of their excellencies, the principal intention of epitaphs is to perpetuate the examples of virtue, that the tomb of a good man may supply the want of his presence, and veneration for his memory produce the same effect as the observation of his life. Those epitaphs are, therefore, the most perfect, which set virtue in the strongest light, and are best adapted to exalt the readers ideas, and rouse his emulation.

To this end it is not always necessary to recount the actions of a hero, or enumerate the writings of a philosopher; to imagine such informations necessary, is to detract from their characters, or to suppose their works mortal, or their

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