of the church of Rome, in such hands as he left it, was in, compatible with monarchy, he took no pains to change Facilidas's known sentiments, of to render him favourable to the Roman faith, or to name another of his sons to succeed him whom he found to be more so.
The Jesuits, considering only the catastrophe, and unmindful of the strenuous efforts made to establish their religion during his whole reign, have traduced his character as that of an apostate, for giving way to the universal demand of his people to have their ancient form of worship restored when his army had deserted him, and he himself was dying of old age. But every impartial man will admit, that the step he took, of abdicating his sovereignty over a people who had abjured the religion he had introduced among them, was, in his circumstances, the noblest action of his life, and just the reverse of apostacy.
This resignation of the crown, and his tenacious persevering in the Catholic faith, together with the moderation of his son, the prince Facilidas, in appointing a regency to govern, rather than to mount the throne himself during his father's life, are three facts which we know to be true from the Abyssinian annals, and which the Jesuits have endeavoured to suppress, that they might the more easily blacken the character both of the father and the son.
They have pretended that it was the queen, and other ladies at court, who by their influence seduced the king from the Catholic religion. But Socinios was then past seventy, and the queen near sixty, and he had no other wives or mistresses. To judge, moreover, by his behaviour in the affair
