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النشر الإلكتروني

CHARACTER OF REGENT MORAY.

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certainty and impatience for the return of day. As soon as morning dawned, all doubts and fears were dispelled.

From every ship an island was seen about two leagues to the north, whose flat and verdant fields, well stored with wood, and watered with many rivulets, presented the aspect of a delightful country. The crew of the Pinta instantly began the Te Deum, as a hymn of thanksgiving to God, and were joined by those of the other ships, with tears of joy and transports of congratulation. This office of gratitude to heaven was followed by an act of justice to their commander. They threw themselves at the feet of Columbus, with feelings of self-condemnation mingled with reverence. They implored him to pardon their ignorance, incredulity, and insolence, which had created him so much unnecessary disquiet, and had so often obstructed the prosecution of his well-concerted plan; and passing, in the warmth of their admiration, from one extreme to another, they now pronounced the man, whom they had so lately reviled and threatened, to be a person inspired by heaven with sagacity and fortitude more than human, in order to accomolish a design so far beyond the ideas and conception of all former

ages.

As soon as the sun arose, all their boats were manned and armed. They rowed towards the island with their colours displayed, with warlike music, and other martial pomp. As they approached the coast, they saw it covered with a multitude of people, whom the novelty of the spectacle had drawn together, whose attitude and gestures expressed wonder and astonishment at the strange objects which presented themselves to their view. Columbus was the first European who set foot in the new world which he had discovered. He landed in a rich dress, and with a naked sword in his hand. His men followed, and kneeling down, they all kissed the ground which they had so long desired to see. They next erected a crucifix, and, prostrating themselves before it, returned thanks to God for conducting their voyage to such an happy issue. They then took solemn possession of the country for the Crown of Castile and Leon, with all the formalities which the Portuguese were accustomed to observe in acts of this kind in their new discoveries.

2. CHARACTER OF REGENT MORAY.—(" HISTORY OF SCOTLAND,"

BOOK V.)

There is no person of that age about whom historians have been more divided than about the Regent Moray, or whose character has been drawn in such opposite colours. Personal intrepidity, military skill, sagacity, and vigour in the administration of civil affairs, are virtues which even his enemies allow him to have possessed in an eminent degree. His moral qualities are more dubious, and ought neither to be praised nor censured without great reserve and many distinctions. In a fierce age he was capable of using victory with humanity, and of treating the vanquished with moderation. A

patron of learning, which, among martial nobles, was either unknown or despised. Zealous for religion, to a degree which distinguished him, even at a time when professions of that kind were not uncommon. His confidence in his friends was extreme, and inferior only to his liberality towards them, which knew no bounds. A disinterested passion for the liberty of his country prompted him to oppose the pernicious system which the Princes of Lorraine had obliged the queen-mother to pursue. On Mary's return into Scotland, he served her with a zeal and affection, to which he sacrificed the friendship of those who were most attached to his person. But, on the other hand, his ambition was immoderate; and events happened that opened to him vast projects, which allured his enterprising genius, and led him to actions inconsistent with the duty of a subject. His treatment of the queen, to whose bounty he was so much indebted, was unbrotherly and ungrateful. The dependence on Elizabeth under which he brought Scotland, was disgraceful to the nation. He deceived and betrayed Norfolk, with a baseness unworthy of a man of honour. His elevation to such unexpected dignity inspired him with new passions, with haughtiness and reserve; and instead of his natural manner, which was blunt and open, he affected the arts of dissimulation and refinement. Fond, towards the end of his life, of flattery, and impatient of advice, his creatures, by soothing his vanity, led him astray, while his ancient friends stood at a distance, and predicted his approaching fall. But amidst the turbulence and confusion of that factious period, he dispensed justice with so much impartiality, he repressed the licentious borderers with so much courage, and established such uncommon order and tranquillity in the country, that his administration was extremely popular, and he was long and affectionately remembered among the commons by the name of the Good Regent.1

XVII. EDWARD GIBBON.

GIBBON was born at Putney, in Surrey, in 1737. He was educated partly at home, and partly at Magdalene College, Oxford, where his stay was very brief, and produced no important result, except that during his residence he became a member of the Roman Catholic Church. This perversion gave much offence to his father, who, to reclaim him, sent him to live at Lausanne, under the charge of a Calvinist clergyman, who succeeded in inducing his pupil to return, at least nominally, to the Protestant Church. At Lausanne he devoted himself to a vigorous course of study, which he pursued with equal zeal on his return to England, and which resulted in the accumulation of an extraordinary amount of extensive and accurate erudition. At

1 This sketch, in which Robertson steers midway between praise and censure, has pleased neither the admirers nor the enemies of the Regent: subsequent investigations, it must be confessed, have not tended to heighten Moray's fame.

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length his studies were fixed upon one subject, the "History of the Decline and Fall of the Roman Empire;" a work the first idea of which was suggested to him while musing among the ruins of the Roman capital. The first volume of his work appeared in 1776, and it was finished in 1787. Gibbon died in 1794. Every qualification of an historian Gibbon possessed in a pre-eminent degree: in point of learning, and thorough knowledge of everything connected with his subject, no historian can be compared to him for a single moment. The vastness of his undertaking, extending over twelve hundred years, embracing the history of almost all the nations on the globe, including the discussion of an endless variety of topics, social, political, and theological, and involving the perusal of thousands of volumes, often of worthless materials, only brought out in more striking relief his inexhaustible knowledge, and the inimitable skill with which he extracts the truth from his careless, credulous, and contradictory authorities. His style is perhaps a little pompous, but is on the whole well suited to the dignity of the subject, and the character of the historian. The chief objection to Gibbon's History is his treatment of Christianity in it: his subject led him to enter at considerable length into the early controversies of the Church, a matter on which ecclesiastical historians had exhibited an excessive amount of credulity, and Gibbon, naturally sceptical, accustomed to weigh evidence with care, and, above all, animated by a dislike and contempt for the clergy, has treated this part of his History in a tone of sneering irony very offensive to all lovers of religion. His attack has, however, been of real service to the cause of religion, by directing attention to the weak points in our ecclesiastical history, and it is now generally admitted that there is not much objectionable in Gibbon beyond the offensive tone in which he refers to religious matters.

1. DEATH OF MAHOMET.

Mahomet's mortal disease was a fever of fourteen days, which deprived him by intervals of the use of his reason. As soon as he was conscious of his danger, he edified his brethren by the humility of his virtue or penitence. "If there be any man," said the apostle, from the pulpit, "whom I have unjustly scourged, I submit my own back to the lash of retaliation. Have I aspersed the reputation of a Mussulman? let him proclaim my faults in the face of the congregation. Has any one been despoiled of his goods? the little that I possess shall compensate the principal and the interest of the debt." "Yes," replied a voice from the crowd; "I am entitled to three drachms of silver." Mahomet heard the complaint, satisfied the demand, and thanked his creditor for accusing him in this world rather than at the day of judgment. He beheld with temperate firmness the approach of death; enfranchised his slaves (seventeen men, as they are named, and eleven women); minutely directed the order of his funeral, and moderated the lamentations of his weeping friends, on whom he bestowed the benediction of peace. Till the third day before his death, he regularly performed the function of

public prayer; the choice of Abubeker to supply his place, appeared to mark that ancient and faithful friend as his successor in the sacerdotal and regal office: but he prudently declined the risk and envy of a more explicit nomination. At a moment when his faculties were visibly impaired, he called for pen and ink to write, or more properly to dictate, a divine book, the sum and accomplishment of all his revelations: a dispute arose in the chamber, whether he should be allowed to supersede the authority of the Koran; and the prophet was forced to reprove the indecent vehemence of his disciples. If the slightest credit may be afforded to the traditions of his wives and companions, he maintained in the bosom of his family, and to the last moments of his life, the dignity of an apostle, and the faith of an enthusiast; described the visits of Gabriel, who bade an everlasting farewell to the earth, and expressed his lively confidence, not only of the mercy, but of the favour of the Supreme Being. In a familiar discourse he had mentioned his special prerogative, that the angel of death was not allowed to take his soul till he had respectfully asked the permission of the prophet. The request was granted, and Mahomet immediately fell into the agony of his dissolution; his head was reclined on the lap of Ayesha, the best-beloved of all his wives: he fainted with the violence of pain; recovering his spirits, he raised his eyes towards the roof of the house, and with a steady look, though a faltering voice, uttered the last broken, though articulate words: "O God, pardon my sins! among my fellow-citizens on high:" and thus peaceably expired on a carpet spread upon the floor. An expedition for the conquest of Syria was stopped by this mournful event; the army halted at the gates of Medina; the chiefs were assembled round their dying master. The city, more especially the house of the prophet, was a scene of clamorous sorrow, or of silent despair; fanaticism alone could suggest a ray of hope and consolation. "How can he be dead, our witness, our intercessor, our mediator with God? He is not dead; like Moses and Jesus he is wrapt in a holy trance, and speedily will he return to his faithful people." The evidence of sense was disregarded, and Omar, unsheathing his scimitar, threatened to cut off the heads of the infidels who should dare to affirm that the prophet was no more. The tumult was appeased by the weight and moderation of Abubeker. "Is it Mahomet," said he to Omar and the multitude, or the God of Mahomet, whom you worship? The God of Mahomet liveth for ever, but the apostle was a mortal like ourselves, and, according to his own prediction, he has experienced the common fate of mortality." He was piously interred by the hands of his nearest kinsman, on the same spot on which he expired: Medina has been sanctified by the death and burial of Mahomet; and the innumerable pilgrims of Mecca often turn aside from the way to bow in voluntary devotion before the simple tomb of the prophet.

Yes, I come

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Of the chiefs and soldiers who marched to the holy sepulchre, I will dare to affirm that all were prompted by the spirit of enthusiasm, the belief of merit, the hope of reward, and the assurance of divine aid. But I am equally persuaded that in many it was not the sole, that in some it was not the leading, principle of action. The use and abuse of religion are feeble to stem, they are strong and irresistible to impel, the stream of national manners. Against the private wars of the barbarians, their bloody tournaments, licentious loves, and judicial duels, the popes and synods might ineffectually thunder. It is a more easy task to provoke the metaphysical disputes of the Greeks, to drive into the cloister the victims of anarchy or despotism, to sanctify the patience of slaves and cowards, or to assume the merit of the humanity and benevolence of modern Christians. War and exercise were the reigning passions of the Franks or Latins; they were enjoined, as a penance, to gratify those passions, to visit distant lands, and to draw their swords against the nations of the East. Their victory, or even their attempt, would immortalize the names of the intrepid heroes of the cross; and the purest piety could not be insensible to the most splendid prospect of military glory. In the petty quarrels of Europe, they shed the blood of their friends and countrymen, for the acquisition perhaps of a castle or a village. They could march with alacrity against the distant and hostile nations who were devoted to their arms, their fancy already grasped the golden sceptre of Asia; and the conquest of Apulia and Sicily by the Normans might exalt to royalty the hopes of the most private adventurer. Christendom, in her rudest state, must have yielded to the climate and cultivation of the Mahometan countries; and their natural and artificial wealth had been magnified by the tales of pilgrims and the gifts of an imperfect commerce. The vulgar, both the great and small, were taught to believe every wonder, of lands flowing with milk and honey, of mines and treasures, of gold and diamonds, of palaces of marble and jasper, and of odoriferous groves of cinnamon and frankincense. In this earthly paradise, each warrior depended on his sword to carve a plenteous and honourable establishment, which he measured only by the extent of his wishes. Their vassals and soldiers trusted their fortunes to God and their master; the spoils of a Turkish emir might enrich the meanest follower of the camp. The love of freedom was a powerful incitement to the multitudes who were oppressed by feudal or ecclesiastical tyranny. Under this holy sign the peasants and burghers, who were attached to the servitude of the glebe, might escape from a haughty lord, and transplant themselves and their families to a land of liberty. The monk might release himself from the discipline of his convent; the debtor might suspend the accumulation of usury, and the pursuit of his creditors;

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