inlaid with lead. The first, who sailed from Elmina, for the purpose of planting these ensigns of dominion in regions yet undiscovered was Diego Cam, in 1484. After passing Cape St. Catherine, he encountered a very strong current setting direct from the land, which was still at a considerable distance; on tasting the water, however, it was found to be fresh, from which the conjecture was drawn, that he was at the mouth of some great river, which ultimately turned out to be the fact. This river has since been celebrated under the name of the Congo, or the Zaire, lying in latitude 8° south, and longitude 13° east. On reaching the southern bank of the river, Diego planted his first pillar, after which he ascended its borders, and opened a communication with the natives by means of signs. His first inquiry was respecting the residence of their sovereign, and, on receiving the information, that he resided at the distance of several days journey inland, he determined to send a number of his men with presents for the prince, the natives undertaking to be the guides, and pledging themselves, within a stipulated period, to conduct them back again. As the natives meantime passed and repassed on the most intimate footing, Diego took the advantage of a moment, when several of the principal persons were on board his ship, weighed anchor and put to themselves as good and bona fide Christians, as any of the revered men, who had been sent out to instruct them. The early missionaries, however, committed the same fault, which has distinguished the labours of those of later periods, for they immediately began attack one of the most venerated institutions of the realm of Congo which was polygamy; and to the aged monarch the privation of his wives appeared so intolerable, that he renounced the Christian faith, and relapsed into all the impurities of paganism and polygamy. The heir apparent, however, saw nothing so very dreadful in the sacrifice of his wives, and braving the displeasure of his father, remained attached to the Portuguese. The holy fathers managed their business on this occasion with that skill, for which the cowled tribe have ever been distinguished, and by the aid of the Apostle St. James, and a numerous cavalry of angels, the old king died, and Alphonso, the zealous convert, became entitled to reign. His brother, however, Panso Aquitimo, supported by the nobles and almost the whole nation, raised the standard of revolt, in support of polygamy and paganism. A civil war ensued, which is generally the attendant upon the proselytism of a people, and Alphonso had only a handful of Portuguese to oppose to the almost innumerable host of his countrymen; but the holy fathers again applied to their auxiliaries, and in consequence of apparitions in the clouds, at one time of St. James, and another of the Virgin Mary, Alphonso always came off victorious, and as he thereby became firmly seated on the throne, the missionaries secured for themselves a safe and comfortable establishment at Congo. The following account of the conduct of these missionaries, as it is given in the Edinburgh Cabinet Library, cannot fail to afford a considerable degree of entertainment, at the same time, it is much to be deplored, that men engaged in so sacred a cause, "could play such fantastic tricks before high heaven," and disgrace the doctrine, which they meant to teach.

Being reinforced by successive bodies of their brethren, the missionaries spread over the neighbouring countries of Lundi, Pango, Concobella and Maopongo, many tracts of which were rich and populous, although the state of society was extremely rude. Everywhere their career was nearly similar; the people gave them the most cordial reception, flocked in crowds to witness and to share in the pomp of their ceremonies; accepted with thankfulness their sacred gifts, and received by thousands the rite of baptism. They were not, however, on this account prepared to renounce their ancient habits and superstitions. The inquisition, that chef d'ouvre of sacerdotal guilt, was speedily introduced into their domestic arrangements, and, as was naturally to be supposed, caused a sudden revulsion, on which account the missionaries thenceforth maintained only a precarious and even a perilous position. They were much reproached, it appears, for the rough and violent methods employed to effect their pious purposes, and although they treat the accusation as most unjust, some of the proceedings, of which they boast with the greatest satisfaction, tend not a little to countenance the charge. When, for example, they could not persuade the people to renounce their superstitions, they used a large staff, with which they threw down their idols and beat them to pieces; they even stole secretly into the temples, and set them on fire. A missionary at Maopongo, having met one of the queens, and finding her mind inaccessible to all his instructions, determined to use sharper remedies, and seizing a whip, began to apply it lustily to her majesty's person: the effect he describes as most auspicious; every successful blow opened her eyes more and more to the truth, and she at last declared herself wholly unable to resist such forcible arguments in favour of the catholic doctrine. She, however, hastened to the king, with loud complaints respecting this mode of mental illumination; and the missionaries thenceforth lost all favour with that prince and the ladies of his court, being allowed to remain solely in dread of the Portuguese. In only one other instance were they allowed to employ this mode of conversion. The smith, in consequence of the skill, strange in the eyes of a rude people, with which he manufactured various arms and implements, was supposed to possess a measure of superhuman power, and he had thus been encouraged to advance pretensions to the character of a divinity, which were very generally admitted. The missionaries appealed to the king, respecting this impious assumption, and that prince conceiving that it interfered with the respect due to himself, agreed to deliver into their hands the unfortunate smith, to be converted into a mortal in any manner they might judge efficacious. After a short and unsuccessful argument, they had recourse to the same potent instrument of conversion, as they had applied to the back of the queen. The son of Vulcan, deserted in this extremity by all his votaries, still made a firm stand for his celestial dignity, till the blood began to stream from his back and shoulders, when he finally yielded, and renounced all pretensions to a divine origin.

A more intimate acquaintance discovered other irregularities amongst the natives, against which a painful struggle was to be maintained. According to the custom of the country, and it were well if the same custom could be introduced into some particular parts of Europe, the two parties, previously to marriage, lived together for some time, in order to make a trial of each other's tempers and inclinations, before entering into the final arrangement. To this system of probation, the natives were most obstinately attached, and the missionaries in vain denounced it, calling upon them at once either to marry or to separate. The young ladies were always the most anxious to have the full benefit of this experimental process; and the mothers, on being referred to, refused to incur any responsibility, and expose themselves to the reproaches of their daughters, by urging them to an abridgment of the trial, of which they might afterwards repent. The missionaries seem to have been most diligent in the task, as they called it, of "reducing strayed souls to matrimony." Father Benedict succeeded with no fewer than six hundred, but he found it such "laborious work," that he fell sick and died. Another subject of deep regret, respecting the many superstitious practices still prevalent, even among those who exhibited some sort of Christian profession, was, that sometimes the children, brought for baptism, were bound with magic cords, to which the mothers, as an additional security from evil, had fastened beads,