No member shall draw more than two vol-
umes at a time. He shall not retain a book
º longer than two weeks without renewal, nor
5) longer than four weeks without a special dis-
2 pensation from the Society; and every mem-
Rºber shall incur a penalty of five cents per
º week for each volume which is retained after º
X the time specified above for retaining bºss
º |% of the Library–By-Laws, SEC. 8. RuLE *:
-



















THE
RELIGIO.W'S
R ELIGIOUS C E R E M ON I E'S
OF ALL NATIONS.
wrºtri. A view or THE
PRESENT STATE OF THE WORLD,
AS TO RELIGION, POPULATION, RELIGIOUS TOLERATION, GOVERN-
MENT, Education, &c.
A VIEW OF
ALL RELIGIONS:
º
AND THE -º-º-
RELIGIOUS CERE MONTES
OF ALL NATIONS AT THE PRESENT DAY.
IN 1-Our PARTS-
PART I. PART III.
CHRISTIANITY. MAHOMETANISM.
PART II. PART IV.
JUDAISM. PAGANISM.
INCLUDING AN ABRIDGMENT OF
*THE Iporaray or THE HINDoos;
THEIR HISTORY, LITERATURE, RELIGION, MANNERS AND
customs, &e.
BY WILLIAM WARD, D. D.
of Serampore.”
Wºrry THE RELIGION AND CEREMONIES or or HEit.
PAGAN NATIONS.
-
Compiled and Selected from the best Authorities,
BY THOMAS ROBBHNS,
Minister of the Gospel in East-Windºor, Conn.
SECOND EDITION,
--
HARTFORD ;
OLIVER D. COOKE & SONS.


CONTENTS.
--
PART 1.......CHRISTIANITY.
PART II.......JUDAISM.
PART III.......MAHOMETANISM.
PART IV....... PAGANISM,

º
lº
º
DISTRICT OF CONNECTICUT, ss,
BE IT REMEMBERED, That on the twenty-first day of Novem-
L. S. ber, in the forty-eighth year of the independence of the United
States of America, Oliven D. CookE & Sons, of the said dis-
trict, have deposited in this office the title of a Book, the right whereof
they claim as proprietors, in the words following, to wit:
“All Religions and Religious Ceremonies, in two parts. Part I.
Christianity, Mahometanism, and Judaism. To which is added a Tab-
ular Appendix, exhibiting the preseut state of the world as to religion,
population, religious toleration, government, &c. by Thomas Williams.
Part II.-A view of the history, religion, manners and customs of the
Hindoos, by William Ward. Together with the religion and ceremo-
nies of other Pagan Nations.” -
In conformity to the act of the Congress of the United States, enti-
tled, “An act for the encouragement of learning, by securing the copies
of Maps, Charts and Books to the authors and proprietors of such cop-
ies, during the times therein mentioned.”
CHARLES A. INGERSOLL,
Clerk of the District of Connecticut.
A true copy of Record, examined, and sealed by me,
&#Añº A. INGERSOLL,
Clerk of the District of Connecticut.

---
º
PLAN OF THE
FIRST PART OF THE WORK.
-->4 cº-
1st. To exhibibit an impartial view of the Doctrines of each
Religious denomination of the present day, as they are pro-
ſessed by each sect, taken as far as is practicable from their
own Creeds or Confessions of faith; and when this could not
be done, to use the words of their most respected and distin-
guished divines.
2d. In order as far as possible, to exclude the spirit of contro-
versy from the work, it has been the practice to present,
simply, statements of facts without disputation.
3d. In compiling the work, it has been the aim to render it in-
structive and interesting ; to treat of the numerous sects in
such a manner as to avoid giving just cause of offence.


--
ADWERTISEMENT.
In the following Work, the compiler has made his selections
and obtained facts from the best sources with which he was
acquainted. He has been most indebted to Dr. Hurd’s “Uni-
versal History of the Rites, Ceremonies, and Customs of the
whole World:” to a learned work, entitled “The Religious
World displayed,” by the Rev. Robert Adam, of Edinburgh :
and to a late laborious publication under the title of “The Re-
ligions and Religious Ceremonies of all Nations,” by the Rev.
J. Nightingale.
In the present edition, the volume has been carefully revised,
some things expunged, and considerable original matter has
been added. The quick sale of the former edition, º:
large, has induced the compiler to take much pains to make
the present one useful to its readers. The more we know of
the various religious sentiments of our fellow men, with their
multiplied rites and ceremonies, the greater reason shall we
perceive to approve of the doctrines and practices of most of
the churches in this land, which partake so much of the simpli-
city that is in Christ. The first Planters of all the early Colo-
nies, which now compose the United States, had a primary
regard to the interests of religion in sitting down in the western
wilderness. While we walk in their steps the blessings of our
Fathers’ God will not be withheld from us.
East-Windsor, July 6, 1824.






GRAND Divisions
OF THE
RELIGIOUS WORLD,
-º-º-º-º-º-
THE Religious World is divided into four grand
Systems, viz. Christianity–Judaism–Mahometanism"—
and Paganism.
1. Christianity includes all those who believe that the
promised Messiah is already come, that Jesus Christ is
the Messiah, and the Saviour of the world.
2. Judaism, all those who still expect and look for a
promised Messiah.
3. Mahometanism, all those who acknowledge Ma-
homet to have been a Prophet; and
4. Paganism, all those who have not the knowledge
of the true God, but worship idols.
The only people who may not be classed under one
or other of these four divisions, are, the Deists and the
Atheists —the latter differing from them all in owning
no religion ; and the former, in owning no divine revela-
tion as the foundation of their religion.
The inhabitants of the world may be supposed to
amount, at the present time, to about 800,000,000,
Of whom we may suppose
The Christians to be 175,500,000
The Jews, 2,500,000
The Mahometans, 140,000,000
The Pagans, 482,000,000
800,000,000
*The name of the Arabian impostor is written differently, by differ-
ent authors, as Mahomet, Mahomed, Mohammid, &c. As the name:
Mahomet and Mahometanism, have been generally used in our lan-
guage, and have the authority of the best writers, they are adopted in
this summary,

Grand Divisions of the Religious World. vii.
The grand Subdivisions among Christians are,
1. The Greek and Eastern Churches.
2. The Roman Catholics, who acknowledge the au-
thority of the Pope; and,
3. The Protestant, or Reformed Churches and Sects,
who reject it.
Their numbers may be thus,
The Greek and Eastern Churches, - 30,000,000
The Roman Catholics, - - - 80,000,000
The Protestants, - - - = 65,500,000
-
175,500,000
Mr. Worcester in his Universal Gazetteer, has the
following statement of Religious Denominations in the
United States,
Congregations”
Baptists - - - 3.298
Presbyterians 1414 : 2614
Congregationalists 1200 - -
Methodists - - 1875
German Lutherans - - - 650
Friends or Quakers - - - - 525
Episcopalians - - - - 400
Dutch Reformed - - - - 150
Associate and other Presbyterians - - 210
German Calvinists - - - - 100
Moravians - - - - 50
The Roman Catholics have one Archbishop and four
Bishops. There are also Universalists, Shakers, Tunk-
ers, Mennonites, Swedenborgians, Jews, &c.
Dr. Morse has the following statement of Religious
Congregations in the United States:
*The congregations of some denominations, have far greater num-
hers attached to them, than those of other denominations, so that in esti-
mating numbers, but little dependance can be placed on the number of
Congregations or of nominal preachers. There are many persons in this
sountry who, occasionally, preach, that do not profess to be devoted tº
ſhe ministry of the Gosper,

viii. Grand Divisions of the Religious World.
- Congregations
Presbyterians - 1224 : 2424
Congregationalists - 1200 -
Baptists about - - - 2132
Quakers - * - - 525
Episcopalians - - - 300
Dutch Reformed Church - . - 150
Associate do. Presbyterian - - 100
German Calvinists - - - - 100
Moravians - - - - - 50
Besides numerous Methodists, and considerable num
bers of German Lutherans, Universalists, Sabbath Day
Baptists, &c.
In England, Ireland and Wales, the number of Reli-
gionists of various sects and denominations, (says Mr.
Nightingale,) may be estimated nearly as follows:
1. Church of Englandº - - - 5,000,000
2. Roman Catholics; - - - - 3,400,000
3. Presbyterians, who are (in England) chiefly Unitari- -
rians, Arians, and General Baptists - - 60,000
4. Quakers and Moravians - - - 60,000
5. Wesleyan Methodists - - - - 500,000
6. Baptists of various kinds, exclusive of General Baptists 60,000
7. Independents, including the Whitfieldians, and other Cal-
vinistic Methodists - - - - 110,000
8. Swedenborgians - - - - 20,000
9. Miscellaneous minor Sects - - 15,000
10. Resident Jews - - 15,000
11. Deists, Theophilanthropists, and other Free-Thinkers 25,000
*The number of Livings in England and Wales is above 10,500.
#In England and Wales there are about 300,000, of whom 5,000 are
in London. There are 900 Catholic churches and chapels in England.

INTRODUCTION.

—e—9-e-
RELIGION is the knowledge of the relation existing be:
tween us and God, with the observance of the duties thence re-
sulting. It is intellectual and practical. The mind must be
informed of the nature of the relation which exists between man
and his God, that the duties arising from this relation may be
duly performed. And the performance of these duties consti-
tutes the great business of human life.
The relation existing between us and our God, cannot be un-
derstood, without some correct views both of the divine char-
acter and our own. God must be known, as a being infinite
and eternal, possessed of every moral excellence, as our Crea-
tor, as the author of all our blessings, as our holy Redeemer
and Judge. There must also, be a knowledge of ourselves,
as moral and immortal beings, as capable of º and plea-
sing God. These truths being understood, the obligations of
obedience, of love, of trust in God, are easily perceived.
Without a knowledge of the reasonableness of these duties, it
is not to be expected they will ever be performed.
Much has been said on the subject of Natural Religion, in-
cluding those truths which, it is supposed, may be known con-
cerning God and moral duty, without any revelation from heaven.
Our reasonings upon this subject must be very uncertain. The
experiment has never been made, and never can be. There
has never been any portion of mankind wholly destitute of a
knowledge of those H. truths which God has made known
to man by his own immediate testimony. The true LIGHT (the
Lord Jesus) lighteth every man that cometh into the world. The
knowledge of the divine character, and the fundamental prin-
ciples of moral truth, early made known to the ancient patri-
archs, can never be wholly obliterated from the minds of their
posterity. God made known his will to mankind, in various
ways, from age to age, previous to the times of the prophets of
Israel. Many of these early revelations, we have reason to be:
lieve, are not recorded in the volume of divine truth. Job and
his friends, as well as many others, understood the first princi-
ples of the divine character and of moral truth, previous to the
time of Moses. The Church of God, always the depository of
revealed truth, has ever been so situated as to afford the greatest
facilities of intercourse with the various nations and tribes of
Innen.
Though we know but little from facts of what the human
mind could discover in the *; he of moral truth, without

º - INTRODUCTION.
the aid of divine revelation, it is not to be doubted that the
works of creation and providence afford evidence, if justly per-
ceived, of the essential perfections of God, and of the funda-
mental principles of moral obligation. Yet, through the defects
of a darkened understanding, perverted by the corruptions of
the heart, this evidence is but imperfectly discerned, and the
truth poorly understood.
We thus perceive the necessity of a full revelation from God,
to teach us his character and our own, to learn us our duties to
him and our fellow men, and to make known our privileges, our
hopes, and prospects. Such a revelation he has given, through
the medium of prophets and apostles, and has not left the world
without a witness, in addition to the benevolence of his works,
that he is indeed good.
Various and multiplied are the systems of religion that have
prevailed and still exist among mankind. Sceptical minds have
greatly exulted in this fact, and have attempted to deduce from
it a favourite conclusion, that religion itself has no higher ori-
gin than the interests and fancies of men. The correct conclu-
sion, however, from this fact, must be directly the reverse.
From a just view of the human character, we have no right to
believe man would have any religion at all, had it not been
originally taught from heaven. The earliest records of nations
clearly prove that the most ancient religion of mankind was the
worship of one God. This preceded all idolatry. The most
famous divinities of India, Egypt, and Greece, were deified
men, heroes, founders of cities, and public benefactors, conse-
ºrated, after their death, by the affection and pride of their
countrymen, to the privileges of celestial beings. Most people,
however, constantly acknowledge a supreme invisible God,
superior to their favorite deities, and not degraded, like them,
by the vices and passions of men. The most ancient idolatry
was far less absurd than that which received the improvement
and refinement of later times.
In giving our readers a view ºf the various religions and re-
ligious ceremonies which prevail among mankind, it is necessa-
ry to consider the false as well as the true. Or, to speak in
milder terms, those which are the least conformable to truth, as
well as those which are the most consistent with the divine
precepts. While it is probable there is no religious communi-
ty wholly destitute of errors, still, as all religion had its origin
in the revealed will of God, we may hope there is no religious
system without some mixture of truth.
Our attention will naturally be directed, in the first place, to
Christianity. Not only because it is the religion of the true
God, and the only one established upon the basis of his reveal-
ed truth, but as it is professed by a greater portion of mankind
than any other, including all the most enlightened nations of the
world. Judaism may perhaps be thought to deserve a prior
consideration, as this is more ancient than Christianity, and also
**ivine authority. But Judaism has now, in a great measure
INTRODUCTION. xi

ceased to exist, and has become emerged in the religion of
Christ, as it was designed to be, and cannot hold a very im-
portant place, though it will deserve a distinct consideration
in the progress of this work. Christianity is built upon the
foundation of prophets, º as well as apostles, Jesus Christ
being, of the whole, the chief corner stone.
Čirisfia Nity is the religion of all who believe in Chris
Jesus as the Saviour of men, and receive the holy scriptures as
the word of God. This religion is professed by the people of
all Christian countries, and recognized by their various usuages
and laws. The professors of Christianity are divided into a
great number of different classes and denominations. Fron,
this fact, which the mysterious providence of God has always
suffered to exist, the enemies of this religion have contended
that it cannot be ascertained what Christianity is ; they say that
different denominations describe it in a very different manner,
each pronouncing others to be wrong. The difference of senti-
ment among the various classes of professing Christians is, in-
deed, much to be regretted; yet this difference has always
been magnified by the enemies of righteousness, and is, in re-
ality, much less than has been commonly supposed. Good men,
of all Christian churches, whenever they become acquainted,
always find that they can truly call each other brethren. The
difference which has existed in the separate portions of the
Christian church has generally consisted in objects of com:
paratively, minor importance, and not in the essential principles
and practices of Christianity. No greater difference in senti-
ment, in practice, in feeling, has ever existed between any ex-
tensive portions of Christendom than between Catholics and
Protestants. And yet, when the Protestants separated from the
Catholic church, with a commotion which convulsed the world,
they called the change no more than a Reformation. They
considered themselves as remaining on their former basis,
though divers alterations and improvements were necessary to
be made. -
In looking over the numerous Creeds and Confessions of
Faith formed in different ages and countries, it is very interest-
ing to the friends of righteousness, to perceive a general coin-
cidence of sentiment in all the fundamental principles of divine
truth. Differences in minor things are indefinitely numerous,
while the leading features of the Christian system are almost
universally maintained.
The following things have been acknowledged as fundament-
al principles, by the professed friends of Christ, with few ex-
ceptions, in all ages of the Church. The divine authority of
the Holy Scriptures, salvation by the righteousness of Christ,
the º of the Saviour's character, the necessity of holy
obedience to the divine commandments, the resurrection of the
dead, the general judgment, the eternal happiness and misery
of the righteous and the wicked, the Christian Sabbath, and the
Christian Sacraments.
*All INTRODUCTION.

These are the essential principles of our holy religion, and
all who cordially receive and observe them may be considered
as resting upon the Rock of the divine salvation.
While we take this general survey of the Christian world,
and find our high obligations of gratitude to God, it is not to be
forgotten that it is divided into a number of different classes,
alienated, to a considerable degree, from each other, not less
from a want of intercourse and correct information, than from
real differences in sentiment and practice. A just view of these
is necessary to a correct knowledge of the various religions of
the world, and may have a tendency to promote that charity
which is the bond of perfectness. In an attempt to present
such a view to our readers, the Catholic Church, on account of
its antiqiuty, its numbers, and various other considerations, will
deserve the first attention. The Greek Church, indeed, claims
a priority in the time of its existence, yet, for the reasons men-
tioned, and the deeper interest felt by Americans in the Cathor
lic Church, we conclude to give that the first place in the ſo-
lowing work.

PART i.
--
CHRISTIANITY.
--
CHAPTER I.
THE CATHOLIC CHURCH.

CATHOLIC, denotes any thing that is universal or generat,
The rise of heresies induced the primitive Christian church to
assume the appellation of Catholic, being a characteristic term
to distinguish itself from all sects, who, though they had party
names, sometimes sheltered themselves under the common name
of Christians. The Romish church now distinguishes itself by
the term Catholic, in opposition to all who have separated from
her communion, and whom she considers as heretics and
schismatics.
This denomination of Christians has existed under one form
or other, from a very early period of the Christian church.
They tell us, that they are as old as Christianity; that their
first bishop was St. Peter, who, they add, was first bishop of
Rome; and they assume to trace their several bishops in direct
succession from the apostles down to the present time.
Their first bishop belonging to what they call the see of
Rome, they, after the lapse of some time, adopted the adjunct
Roman to their other appellation of Catholic or Universal.
But since the reformation in the 16th century, this sect has
been designated by various names by their enemies: Papists,
Romanists, &c. These being considered terms of reproach by-
these Christians, we shall carefully avoid applying them ; pre-
ferring the use of that appellation which cannot possibly give
offence; and by which they are, in fact, now recognized in
modern statute-books.
Speaking of their church generally, the Roman Catholics
describe it as one, holy, Catholic and apostolic;-First, because
its doctrines and worship are the same all over the world;
Secondly, because all its doctrines, rites, and observances tend
to holiness; but more especially, as the church is infallible,
and cannot fall into error of any kind, being kept and upheld
by the power of Jesus Christ, who presides over the whole come
munity of the faithful; invisibly, by his grace and special
rovidence; and visibly, by his successors, the Bishops or
opes of Rome, who are Christ's vicars on earth, the descend
ants of St. Peter, and the successors of the apostles; Thridly.
this church is Catholic, because of its universality at one time,
though now somewhat distracº, by the great Protestant schism
.14 HISTORY, &c.
-

of latter days, and the secession of the Greek Church in former
times; Fourthly, because the bishops and pastors of this church
are all descended from the apostles; the line of succession new-
er having been broken in a single instance.
It is proper to remark here, that the Roman Catholics do not
hold an opinion that the Pope himself is infallible, as many
charge them ; they only say that the Pope and the rest of the
bishops in a general council, assembled to settle points of
doctrine, or essential branches of church discipline, have always
been preserved from error ; and this they defend by the text,
that “the church is the pillar and ground of the truth ;” and
that when it seemeth right to them and to the Holy Ghost—so
to assemble, then Christ is so truly in the midst of them that
they cannot, as a whole church, fall into error.
But they admit that the Pope, individually, as well as any
other man, may fall into gross errors and very grievous sins;
they admit very great latitude as to matters of mere opinion :
carefully distinguishing between articles of faith or belief, and
minor subjects of opinion, or convenience.
They say that as theirs is the only true church, and as there
can be no salvation out of the true church, so no one can be
saved who obstimately withdraws from, or does not unite himself
to their church ; but they make a distinction between wilful dis-
obedience to the church's authority, and invincible ignorance of
the right way.
As a body, however, they tolerate no religion at variance
with their own, nor admit the possibility of the salvation of
obstinate and wilful heretics; because the holy Roman Catholic
Church being the only true church, it is the duty and the
interest of all mento become obedient to her laws and teachings.
Hence, it is manifest, that the Roman Catholics reject the
Protestant doctrine of “the right of private judgment in mat-
ters of religion,” teaching that all spiritual knowledge and all
ecclesiastical authority, emanate to the faithful, first from Christ,
and secondly, from the church, whose head and members may,
as individuals, err, but as a whole, cannot.
The Pope of Rome, though they do not admit his infallibility,
is acknowledged as first or supreme in the church, as well in
matters of faith as in those of discipline ; but we shall have
more to say concerning the Pope, when we come to treat of
Ceremonies and Rites.
The RELIgion of the Roman Catholics ought always, in
strictness to be considered apart from its professors, whether
kings, popes, or inferior bishops; and its tenets, and its forms,
should be treated of separately. To the acknowledged creeds,
catechisms, and other formularies of the Catholic Church, we
should resort for a faithful description of what Roman Catholics
do really hold as doctrines essential to salvation; and as such,
held by the faithful in all times, places, and countries. Though
the Catholic forms, in some points, may vary in number and
splendour, the Catholic doctrines cannot ;-though opinions
OF THE ROMAN CATHOLICS. 15

may differ, and change with circumstances, articles of faith
remain the same. Without a due and constant consideration of
these facts, no Protestant can come to a right understanding
respecting the essential faith and worship of the Roman
Catholics. It has been owing to a want of this discrimination
that so many absurd, and so many even wicked tenets have
been palmed upon our brethren of the Catholic Church ; that
which they deny, we have insisted they religiously hold ;-
that which the best informed amongst them utterly abhor, we
have held up to the detestation of mankind, as the guide of their
faith and the rule of their actions. This is not fair:-it is not
doing to others as we would have others do unto us: a different
spirit and conduct shall be observed in this sketch, written for
instruction; and not to serve party objects and party ends.
The various misrepresentations of the Roman Catholic doc-
trines and practices, which had gone forth into the world about
the time of the Reformation in the 16th century, at length in-
duced the Church of Rome to call a general council, which as-
sembled at the city of Trent ; at this celebrated council, the
doctrines of the Reformation, at least those that were deemed
new doctrines or opinions, and such as were at variance with the
church's supreme authority in all matters relating to faith and
practice, were denied and rejected, whilst all the doctrines pe-
culiar to the ancient church were solemnly confirmed.
It is not needful to go into a history of this great council.
Dr. Jurieu, and Father Paul, have both given very minute de-
tails of the proceedings that then took place: the decrees of this
council, with the creed of Pope Pius IV. may very well be
said to contain every thing necessary to be known in order to
form a correct judgment of the doctrines of the Roman Catho-
lics of the present and all former times.
The council of Trent defines the church to be one, visible,
holy, catholic, and apostolic community, established by Al-
mighty God, on a solid basis, who has bestowed upon it the
power of opening the gates of heaven to all true believers, and
shutting them to all heretics and infidels. It likewise has the
power of pardoning sin, and excommunicating all such as are
disobedient.
This church is both triumphant and militant: the former is
the illustrious society of those blessed spirits and saints, who,
having triumphed over the world, the flesh, and the devil, enjoy
everlasting happiness, peace, and security : the latter is the
congregation of all true believers upon earth, who are constantly
obliged, during their whole lives, to resist the world, the flesh,
and the devil.
Jesus Christ is the immediate governor of that part of the
church which is triumphant in the heavens; but, as the church
militant required a visible head or director, Jesus Christ has
substituted one in his stead, who is accounted by all true Cath-
olics, as the chief, if not the supreme, head and director on
| 6 HISTORY, &c.

earth of the faith of all Christians throughout the world —this
great personage is the Pope already briefly spoken of.
The word FöPE is derived from the flatin word papa, which
signifies father. It was at first applied to all bishops ; but in
rocess of time, it was applied to the Bishops of Rome only.
t is from this word papa that the Roman Catholics came to be
called papists, and their doctrines popery; but these are terms
they disclaim. The Bishop of Rome is not only the prime or
*: head of the church, but also an oecumenical, or universal
Shop.
The Pope is likewise styled his Holiness—God's Vicege-
rent—The Vicar of Christ–Successor of St. Peter, Prince of
the Apostles. He styles himself “A Servant of the Servants of
God.” But of the Pope more hereafter ; at present, let us
proceed to a more detailed summary of the doctrines of the
Catholic Church.
In performing this portion of my labour, I shall take the
creed of Pope Pius IV, with the best expositions I can collect
of each of the Articles as we pass along : -
ARTICLE I.
I believe in one God, the Father Almighty, maker of heaven
and earth, and of all things visible and invisible. The one true
and living God in Three Persons, Father, Son, and Holy Ghost.
Exposition.—This article principally consists in believing
that God is the maker of all things, that it is our duty to adhere
to him with all the powers and faculties of the mind, through
faith, hope, and charity, as being the sole object that makes us
happy by the communication of that summum bonum, or chief
good, which is himself. The internal adortion, which we
render unto God, in spirit and in truth, is attended with ex-
ternal signs, as a solemn acknowledginent of God’s sovereign-
ty over us, and of our absolute dependance upon him. -
The idea of God which nature has engraven on the minds of
men, represents him as a being independent, omnipotent, all-
perfect; the author of all good and all evils; that is, of all the
punishments inflicted on account of sin or transgression.
AIRTICLE II.
I believe in one Lord Jesus Christ, the only begotten Son of
God; begotten of the Father before all ºis' fight of light;
very God of very God; begotten not made, being of one sub-
stance with the Father by whom all things were made.
Exposition.—I do º to be fully assured of this most
certain and necessary truth, that Jesus Christ, the Saviour and
Messiah, is the true, proper, and natural Son of God, begotten
of the substance of the Father, which being incapable of mul-
tiplication or division, is so really and absolutely communicated
to him, that he is of the same essence, God of God, light of
light, very God of very God. I acknowledge none but him tº
OF THE ROMAN CATHOLICS. 17

be begotten of God by that poper and natural generation, and
thereby excluding all which are not begotten, as it is a genera-
tion; all which are said to be begotten, and which are called
sons, are so only by adoption.
ARTICLE III.
Who for us men, and our salvation, came down from heaven,
and was incarnate of the Holy Ghost of the Virgin Mary, and
was made man.
Exposition.—That in this Person, the divine and human na-
tures were so united, that they were not confounded ; but that
two whole and perfect natures, the God-head and manhood, were
joined together in one person ; that of him many things are said
that are proper to one person only.
ARTICLE IV.
And was crucified also for us under Pontius Pilate: he suffer-
ed and was buried.
Exposition.—That this person did truly suffer in his human
nature, the divine being not capable of suffering.
ARTICLE V.
And the third day rose again, according to the scriptures.
Exposition.—Christ did truly rise again from death with that
very body which was crucified and buried. I also knew him in
the flesh, says Ignatius, and believe in him.
ARTICLE VI.
He ascended into heaven; sits at the right hand of the
Father.
Exposition.—This article teaches us, that he ascended in
like manner into heaven, and sitteth at the right hand of the
Father to make intercession for us.
ARTICLE VI.1.
And is to come again with glory, to judge both the living and
the dead, of whose kingdom there º be no end.
Exposition.—Our Lord’s remaining in heaven till the day of
judgment, appears from Acts i. 20, 21.5 and chap. x. ver, 42.
ARTICLE VIII.
I believe in the Holy Ghost, the Lord and giver of life, who
proceeds from the Father and the Son, who with the Father and
the Son is adored and glorified, who spake by the prophet.
Exposition.—This article teaches, 1, that the Holy Ghost
proceeds both from the Father and the Son; 2. that he is of one
substance, majesty and glory, with the Father and the Son,
very and eternal God; inasmuch, as such operations are
ascribed to the Holy Ghost as cannot be ascribed to a person
distinct from the Father and the Son, and therefore must be a
person distinct from them both ; and, inasmuch, as such things
13 HISTORY &c.

are ascribed to him as cannot be ascribed to any but God, and
for this reason they are co-equal and consubstantial.
ARTICLE Ix.
I believe in one only catholic and apostolic church.
Exposition.—From these words we gather, 1. that Jesus
Christ has always a true church upon earth; 2. that this church
is always one by the union of all her members in one faith and
communion ; 3. that she is always pure and holy in her
doctrine and terms of communion, and consequently always free
from pernicious errors ; 4. that she is catholic, that is universal,
by being the church of all ages, and more or less of all nations;
5. that this church must have in her a succession from the
Apostles, and a lawful mission derived from them ; 6. that this
true church of Christ cannot be any of the Protestant sects, but
must be the ancient church communicating with the Pope or
Bishop of Rome ; that this church is infallible in all matters
relating to faith, so that she can neither add to, nor subtract
from what Christ taught.
Accordingly we find that the Catholic Christian asserts, that
God has been pleased, in every age, to work most evident mir-
acles in the church by the ministry of his saints, in raising the
dead to life, in curing the blind and lame, in casting out dev-
ils, in healing inveterate diseases in a minute, attested by the
most authentic monuments, which will be a standing evidence
§ all nations, that the church of Rome is the true spouse of
hrist.
ARTICLE X.
I acknowledge one baptism for the remission of sins.
Exposition.—Baptism is a sacrament instituted by our Say-
our to wash away original sin, and all those we may have com-
mitted ; to communicate to mankind the spiritual regeneration
and the grace of Christ Jesus; and to unite them to him as the
living members to the head.
St. Cyril of Jerusalem says the catechumens, after they were
unclothed, were anointed from the feet to the head with ex-
orcised oil; after this they were conducted to the laver, and
were asked if they believed in the Father, Son, and Holy
Spirit. Having made a profession, they were plunged three
times in the water.
ARTICLE XI.
I look for the resurrection of the dead.
Eagosition.—I am fully persuaded of this, as a most evident
and infallible truth, that, as it is appointed for all men once to
die, so it is also determined, that all men shall rise from death;
that the souls, separated from our bodies, are in the hands of
God, and live ; that the bodies dissolved in dust, or scattered
in ashes, shall be re-collected and re-united to their souls; that
the same flesh which lived before shall be revived, and the
-
OF THE ROMAN CATHOLICS. 19

same numerical body which did fall shall rise; that this resur-
rection shall be universal, no man excepted ; that the just shall
be raised to a resurrection of life, and the unjust to a ressurrec-
tion of damnation; and that this shall be performed at the last
day, when the trumpet shall sound.
ARTICLE XII.
I believe in the life of the world to come. Annen.
Exposition.-I believe that the just, after their resurrection
and absolution, shall, as the blessed of the Father, receive the
inheritance, and, as the servants of God, enter into their Mas-
ter's joy, freed from all possibility of death, sin, and sorrow,
filled with an inconceivable fulness of happiness, confirmed in
an absolute security of an eternal enjoyment in the presence of
God and of the Lamb forever.
Thus far the profession of the Catholic faith is perfectly con-
formable to doctrines of the Church of England, as laid down
by the Apostles' and Nicene creeds. The remaining twelve
articles, with the expositions, exhibit a portion of the faith of
the Roman Catholics, somewhat repugnant to the Protestant
Churches.
ARTICLE XIII.
I most firmly admit and embrace the apostolical and ecclesi-
astical traditions, and all other observances and constitutions of
the same church. -
Exposition.—The Roman Catholic Christians say, that the
whole doctrine, to be delivered to the faithful, is contained in
the Word of God, which Word of God is distributed into scrip-
ture and tradition ; scripture signifies simply writing ; tradition,
that which has been preserved and handed down to us by
words, from generation to generation; and the Catholics have
many arguments in favour of tradition, as forming part of the
word or revealed will of God.
ARTICLE XIV.
I do admit the Holy Scriptures in the same sense that our
Holy Mother Church doth, whose business it is to judge of the
true sense and interpretation of them ; and I will interpret them
according to the unanimous consent of the fathers.
Exposition.—The Roman Catholics hold that the church,
which is alone infallible, possesses the power of judging of the
right sense of the holy scriptures, and of the traditions; this
church being always under the same divine influence that in-
spired the prophets and apostles of old. The apostolical tra-
ditions are those which are supposed to have had their origin
or institution from the apostles, such as infant baptism, the
Lord's Day, or first day of the week, receiving the sacra-
ment, &c.
Ecclesiastical traditions are such as received their institution

20 HISTORY, &c.

from the church, after the first age of the apostles; such as
holidays, feasts, fasts, &c.
They tell us, that the way by which we are to judge of what
really are apostolical and ecclesiastical traditions, is the same
as that by which the faithful judge of all matters of faith and
doctrine, (viz.) the unerring authority of the church, expressed
in her councils, and preserved in her universally admitted for:
mularies and constant practice.
ARTICLE XV.
I do profess and believe, that there are seven sacraments,
truly and properly so called, instituted by Jesus Christ our
Lord, and necessary for the salvation of mankind, though not all
of them to every one, (viz.) baptism, confirmation, eucharist,
penance, extreme unction, orders, and matrimony, and that they
do confer grace, and that of these things, baptism, confirmation,
and orders, cannot be repeated without sacrilege. I also re-
ceive and admit the received and approved rites of the catholic
church, in her solemn administration of all the aforesaid sacra-
ments.
Eaposition.—A sacrament is supposed to be an institution of
Christ, consisting of some outward sign or ceremony, by which
grace is given to the soul of the worthy receiver.
Of these several sacraments, though they might appear rather
to belong to the ceremonial part of the subject than to the doc-
trinal, it will be proper to give some account in this place, inas-
much as they form so essential a portion of the catholic faith.
The accompanying cuts will assist the reader in understanding
the forms used in their administration.
1. BAPTIsM, according to the Roman Catholics, is an institu-
tion of Christ of a very important nature. The mode in which
it is administered is somewhat similar to that observed by the
Church of England. In this particular, however, the Church of
Rome appears to have the advantage, in point of liberality, if I
may so term it: should an unbaptised infant fall sick, and there
be no priest at hand to administer this holy sacrament, the nurse,
or any other person, of the congregation of the faithful, may
perform the sacred office : for, argue the Catholics, it were a
sad thing that the soul of a child should be damned eternally
for want of this essential rite, through the unavoidable necessi-
ty of the priest’s absence ; and it is clear that the Roman Cath-
olics do hold the indespensible necessity of baptism, from the
10th Article of Pope Pius's Creed, which enjoins this rite “for
the remission of sins;” including, of course, original curruption
as well as actual transgression.
The ceremonies now used in the administration of baptism,
according to several approved authors, are as follows: First,
they consecrate the water with prayer, and pouring in of oil
three times: Secondly, they cross the party on the eyes, cars,
nose, and breast : Thirdly, he is exorcised with a certain
charm, or exsufflation, or breathing : Fourthly, they put cose-


OF THE ROMAN CATHOLICS. 2
erated salt into his mouth: Fifthly, they put spittle into his nose
and ears: Sæthly, they add imposition of hands, and the sacer-
dotal blessing: Seventhly, they anoint him with holy oil on the
breast : and, Eighthly, they anoint him on the crown of the
head, using perfume, &c.
It was anciently the practice to give the party the kiss of
peace; to put a lighted taper in his hand; give him milk and
honey to drink; and then clothe him with a white garment;
but these practices are now, I believe, universally laid aside.
The words used, and the rest of the form, are similar to those
in the protestant episcopal churches.
Baptism, amongst the Roman Catholics, is not confined to
infants, nor to adults; but, properly speaking, they may be
ranked amongst the supporters of infant baptism; . in this
respect, like other Christians, they have varied in their practice,
though not in their opinions on the subject.
2. ConFRMAtion, is a sacrament wherein, by the Invoca-
tion of the Holy Ghost, and the imposition of the bishop's
hands, with the unction of holy chrism, a person receives the
grace of the Holy Spirit, and a strength to enable him to make
º of his faith. In this sacrament the Roman Catho-
ics make use of olive oil, and balm ; the oil to signify the
clearness of a good conscience; and the balm as the savour of
a good reputation. They use the following form : “I sign
thee with the sign of the cross, and confirm thee with the chrism
§ salvaſion, in the name of the Father, the Son, and the Holy
host.
Calmet says, the Confirmation is that which makes us perfect
Christians, and impresses an indelible character after baptism,
and imparts to us the spirit of fortitude, whereby we are en-
abled to profess Christianity, even at the hazard of our lives;
2nd is thereby deemed a sacrament of the church.
3. The Eucharist, or Lord's Supper, is a sacrament of
infinite importance in the catholic church, and has given rise to
more controversy and dispute than all the rest put tºgether.
These Christians believe and assert, that the Eucharist signi-
fies that sacrament which really and in truth contains the very
body and blood of our Saviour, transubstantiated, or transform-
ed, into the appearance of bread and wine, when consecrated
and set apart at the sacrifice of the mass, which shall be fully
explained farther on. It is called the Eucharist, because Jesus
Christ, in the institution of this divine sacrament, gave thanks
to God, broke the bread, and blessed the cup : Eucharistia,
in Greek, signifies thanksgiving, and answers to the Hebrew
word Barach, to bless, or Hodah, to praise.
The administration of this sacrament must be explained
when we come to treat of the Mass more particularly.
4. PENANCE, or Infliction, the art of using or submitting te
º public or private, as an expression of repentance
or sin, is deemed one of the seven sacraments. It includes
confession of sins to the priest, * if accompanied with sin-
22 HISTORY, &c.

cere contrition, and a promise of future amendment, with resti-
tution, upon absolution received, on these conditions, from the
priest, puts the penitent into a state of salvation.
Penance and absolution are so intimately connected in the
catholic church, that it will be necessary to give some further
explanation of this sacrament. This, the Council of Trent has
decreed to consist of some outward sign or ceremony, by
which grace is given to the soul of the worthy believer. It was,
they add, instituted by Christ, when, breathing upon the disci-
ples, he gave them the Holy Ghost, with power to remit or
retain sins; that is to reconcile the faithful fallen into sin, after
baptism. It differs from baptism not only in matter and form,
but, also, because the minister of baptism is not a judge in
that ordinance ; whereas, after baptism, the sinner presents
himself before the tribunal of the priest as guilty, to be set at
liberty by his sentence. It is, however, as necessary as bap-
tism. The form consists in the words “I do absolve thee.”
Contrition, confession, and satisfaction, are parts of penance,
and the effect of it is reconciliation with God. Contrition is
grief of mind for sins committed, with purpose to sin no more,
and was necessary at all times, but especially such as sin after
baptism. It is a preparation to remission of sins. By penance
the church has ever understood that Christ hath instituted the
entire confession of sins, as necessary by the law of God, to
those who fall after baptism : for, having instituted the priests
his vicars for judges of all mortal sins, it is certain that they can-
not exercise thisjudgment without knowledge of the cause ; but,
when this is done, the priest, who has authority, delegate, or
ordinary, over the penitent, remits his sins by a judicial act;
and the greater priests reserve to themselves the pardon of some
faults more grievous ; as does the Pope ; and there is no doubt
that every bishop may do this in his diocese; and this reserva-
tion is of force before God. In the hour of death any priest may
absolve any penitent from any sin. What the satisfactions are,
as imposed by the priests, are too well known, concludes the
Council of Trent, to require any description.
But, as this may not be quite so clear to my reader, I think it
proper briefly to state, that satisfactions here mean, restitution
to the parties sinned against, bodily mortifications, charity, or
alms-giving, and sometimes donations to the church. I think
it more proper to give this explanation, because, I know there
exists a very common opinion amongst my brother Protestants,
that Roman Catholic priests affect to pardon sins of the deep-
est dye for money : or, in other words, that the faithful, as they
are called, may purchase an indemnity for the commission of
all sorts of crimes; this is a great slander, and ought not to be
repeated, nor kept alive; if any priests have been wicked
enough to take such an advantage of the ignorant, on their own
heads be it;-the church, of which such priests are a disgrace,
disavows any such sordid and impious practices. But of this
more, when we come to treat of Indulgencies.
OF THE ROMAN CATHOLICS. 23

5. Extae ME UNction is a sacrament of a very singular
nature, and is only administered to persons in imminent danger
of immediate death; it is the office of religion applied to the
soul. A well known book, entitled “Grounds of the Catholic
Faith,” says that we have a full description of this sacrament in
James v. 14, 15, where it is said, “Is any sick among you, let
him call for the elders (the priests of the church, and let them
pray over him, anointing him with oil in the name of the Lord ;
and the prayer of faith shall save the sick, and the Lord shall
raise him up ; and if he have committed sins, they shall be
forgiven him.”
It is evident, therefore, that extreme unction consists in
prayer, and in anointing the body with oil. It is called extreme
unction, because administered in the last extremity.
6. ORDERs. The Council of Trent is very severe upon those
who say that orders, or holy ordination, to the office of priests,
is not truly and properly a sacrament, instituted by our Lord
Jesus Christ. A dreadful anathema is denounced upon all
such, and against all those who say that the Holy Ghost is not
§§ by holy ordination. Orders are a sacrament instituted by
hrist, by which bishops, priests, &c. are consecrated to their
respective functions, and receive grace to discharge them well;
if this be true, it is certainly a sacrament of great value.
7. MATRIMony, or Marriage, is also a sacrament conferring
grace; and those who say to the contrary let them be an anath-
ema, decrees the Council of Trent. But this is not all : “if
any man says, a churchman in holy orders may marry, or con-
tract marriage, and that, when it is contracted, it is good and
valid, notwithstanding any ecclesiastical law to the contrary, or
that any who have vowed continence may contract marriage,
let him he an anathema.” This is a singular sentence; but the
church has so decreed.
As to the form of marriage in the catholic church, it differs
nothing materially from that performed in the church of Eng-
land; it is performed either in private or in public, in the open
church or in a private dwelling, as may suit the wishes or de-
signs of those who are to receive the grace of this holy sacra-
ment.
Such is a brief description of the seven sacraments of the
º Church. We now proceed with Pope Pius’s
GreeCl.
ARTICLE xvi. -
I embrace and receive everything that hath been defined and
declared by the holy council of Trent, concerning original sin
and justification.
Exposition.—Good works, says the council, do truly deserve
eternal life; and whosoever holds the contrary is accursed.

24 HISTORY, &e.
That same council also declares, that all human kind have
lost their holiness and righteousness by the sin of Adam, with
the exception of the Virgin Mary, whom the catholics, believ-
ing the absolute deity of Jesus º call the Mother of God.
The celebrated Bossuet, Bishop of Meaux, says, in his Ex-
position of the Catholic Catechism, that eternal life ought to be
proposed to the children of God, both as a grace mercifully
promised, and as a reward faithfully bestowed on them for their
good works and merits.
The Council of Trent decrees, that the good works of a justi-
fied person are not the gifts of God; that they are not also the
merits of the justified person ; and that he being justified by
the good works performed by him, through the grace of God and
merits of Jesus Christ, whose living member he is, does truly
merit increase of grace and eternal #.
The catholic authorities do not appear to be very clear on
this great doctrine of justification; for Bossuet, in another
place, asserts, that the church pºſſesses her hope of salvation
º be founded on Christ alone. “We openly declare,” says he,
...that we cannot be acceptable to God, but in and through Jesus
Christ; nor do we apprehend how any other sense can be im-
puted to our belief, of which our daily petition to God for par-
don through his grace, in the name of Jesus Christ, may serve
as a proof.” Picart gives this quotation at greater length. It
is worth remarking, that in these definitions of justification,
nothing of consequence is said of faith, of which the reformed
churchessay so much ; but this was a very important feature of
the Reformation. -
ARTICLE XVII.
I do also profess, that in the mass there is offered unto God a
true, prope, and propitiatory sacrifice for the quick and the
dead; and that, in the most holy sacrament of the Eucharist,
there is truly, really, and substantially, the body and blood,
together with the soul and the divinity of our Lord Jesus Christ:
and that there is a conversion made of the whole substance of
the bread into the body, and of the whole substance of the wine
into the blood; which conversion the whole catholic church call
TRANsubstantiation.
Exposition—The famous and learned Cardinal Bellarmine
argues on this point thus: “ that the celebration of the Passover
was an express figure of the Eucharist; but the Passover was
a sacrifice, therefore the Eucharist must be so too.” This syl-
logism, like all others of the same kind, is conclusive, provided
there be nothing defective in the premises; but no matter:
the cardinal reasons somewhat more rationally, when he says,
“that if Christ be a priest for ever, the rite of sacrificing must
continue for ever.” “But,” he adds “there can be no sacrifice
if we destroy that of the mass.” Therefore, it is said, that the
whole substance of the bread and wine, after consecration, is
changed into the body and blood of Christ, without any alter-

OF THE ROMAN CATHOLICS. 25
ation in the accidents, or outward forms. This sacrifice, say
the catholics, was only ordained as a representation of that
which was once accomplished on the cross; to perpetuate the
memory of it for ever, and to apply unto us the salutary virtue
of it for the absolution of those sins which we daily commit.
The Catholic Christian Instructed, an acknowledged book
among these Christians, solves all the apparent difficulties with
respect to this doctrine of transubstantiation ; (such as how the
outward forms of bread and wine may remain without the
substance—how the whole body and ... of Christ can be
contained in so small a space as that of the host, may even in the
smallest portion of it—or how the body of Christ can be in
Heaven, and at the same time be in so many places upon earth.)
in the following manner: “All this comes of the Almighty
power of God, which is as incomprehensible as himself; the
immense depth of which cannot be fathomed by the short line
and plummet of human reason.”
The Council of Trent decrees, “that if any one says, that a
true and proper sacrifice is not offered up to God at the mass ;
or that to be offered is any thing else than Jesus Christ given to
be eaten, let him be anathema.”
And again, in the third canon it decrees that “if any one
says, that the sacrifice of the mass is only a sacrifice of praise
and thanksgiving, or a bare memorial of the sacrifice which was
completed on the cross ; and that it is not propitiatory nor
profitable to any but him that receives it, and that it ought not
to be offered º, the living and for the dead ; for their sins,
their punishments, and their satisfactions, and their other ne-
cessities, let him be anathema.” -
And also, in the 9th canon, “if any one says, that the usage
of the church of Rome, to pronounce part of the canon with a
loud voice, ought not to be condemned ; or that the mass ought
only to be celebrated in the vulgar tongue; and that water
ought not to be mixed with the wine, which is to be offered in
the cup, because it is against the institution of Jesus Christ, let
him be amathema.”
The Church of Rome declares that, upon the priest's pro-
nouncing these words, hoc est corpus meum (this is my body,)
the bread and wine in the Eucharist are instantly transubstan-
tiated into the natural body and blood of Christ ; the species or
accidents only of the bread and wine remaining. Christ is
offered as often as the sacrifice of the mass is celebrated.
Solitary masses, wherein the priest communicates alone, are
approved and commended; and the council of Trent declares
that whosoever saith they are unlawful and ought to be abrogat-
ed or abolished, is accursed. -
. the forms of this sacrifice of the mass, more in another
place.
3*

26 HISTORY, &c.
ARTICLE XVIII.
And I believe, that under one kind only, whole and entire,
Christ is taken and received.
Exposition.—Bread and wine, after consecration, being turned
into the substance of Christ's body and blood, without changing
the species, the people are forbidden to receive the sacrament
in both kinds.
The Council of Constance decreed, that Christ himself
instituted the sacrament in both kinds, and that the faithful in
the primitive church used so to receive it ; yet, that the prac-
tice of receiving in one kind only, was highly commendable;
they, therefore, appointed the continuance of the censecration
in both kinds, and of giving to the laity only in one kind.
For this they assigned the following curious reasons: lest the
blood of Christ should be spilt—the wine kept for the sick
should fret—lest wine might not always be had—or lest some
might not be able to bear the smell or taste.
The Council of Constance has the following words: “In the
name of the holy and undivided Trinity, Father, Son, and Holy
Ghost, Amen. This present sacred, general Council declares,
decrees, and determines, that although Christ instituted and
administered to his disciples this venerable sacrament after
supper, under both kinds of bread and wine; yet, this notwith-
standing, the laudable authority of sacred canons, and the
approved custom of the church, hath maintained, and doth
maintain, that such a sacrament as this ought not to be made
after supper, nor to be received by the faithful, otherwise than
fasting excepting in case of infirmity, or other necessity granted
or admitted by law, or by the church ; and since, for avoiding
some dangers and scandals, the custom has been rationally
introduced. That though this sacrament was in the primitive
church received by the faithful under both kinds, and after-
wards by the makers of it, under both kinds, and by the laity
only under the species of bread—such a custon as this ought to
be accounted a law, which must not be rejected, or at pleasure
changed, without the authority of the church. They who assert
the contrary are to be driven away as heretics and severely
punished by the diocesans of the place, or their officials, or by
the inquisitors of heretical pravity.” -
The Council of Florence, speaking in relation both to this
and to the eucharist, decrees as follows: “The priest, speaking
in the name of Christ, maketh this sacrament; for, by virtue of
the very words themselves, the bread is changed into the body
of Christ, and the wine into his blood ; yet so that the whoſe
Christ is contained under the species of bread, and the whole
species of wine; also in every consecrated host and consecrated
wine, when a separation is made there is whole Christ.”
The host consists of a wafer composed of the finest flour and
wine; and is that which is here called bread. They use wine,
however, separately; the priest only partaking of this. The
communicant, in receiving the sacrament, has a consecrated
-
OF THE ROMAN CATHOLICS. º:

wafer placed upon his tongue by the priest, the former devoutly
kneeling. -
ARTICLE x Ix.
I do firmly believe that there is a purgatory, and that the
souls kept prisoners there do receive help by the suffrage of
the º,
To this Bellarmine and the Rhenish Annotations have added–
That the souls of the Patriarchs and holy men, who departed
this life before the crucifixion of Christ, were kept as in a
prison, in a department of hell without pain-That Christ did
really go into local hell, and deliver the captive souls out of this
confinement. The fathers assert, that our Saviour descended
into hell; went thither specially, and delivered the souls of the
fathers out of their mansions.
Exposition.—Bellarmine says there is a purgatory after this
life, where the souls of those that are not purged, nor have
satisfied for their sins here, are to be purged, and give satisfac-
tion, unless their time be shortened by . prayers, alms, and
*. of the living. This is also asserted by the Council of
"rent.
That same Council decreed, that souls who die in a state of
grace, but are not sufficiently purged from their sins, go first
into purgatory, a place of torment, bordering near upon hell,
from which their deliverance may be expedited by the suffrages,
that is, prayers, alms, and masses, said and done by the faithful.
It is also decreed, that souls are detained in purgatory till
they have made full satisfaction for their sins, and are thor-
oughly purged from them ; and that whoever says that there is
no debt of temporal punishment to be paid, either in this world
or in purgatory, before they can be received into heaven, is
accursed. -
ARTICLE Xx.
I do believe, that the saints reigning together with Christ are
to be worshipped and prayed unto ; and that they do offer
prayers unto God for us; and that their relics are to be had in
veneration.
Erposition.—It must not hence be inferred, that the Roman
Catholics worship the saints departed, or their relics, as their
saviours or redeemers; but simply as inferior mediators, being
near the throne of God, and having constant access to His divine
presence. They believe that the prayers of these saints are
always acceptable to Almighty God; and that as they are
ministering spirits to the heirs of salvation ºn earth, they
consequently know what is taking place in the church, and are
specially mindful of the wants and desires of their suffering
brethren below. So the faithful here think they may and ought
to supplicate the good offices of he glorified saints before the
footstool of the Omnipotent. The worship which is paid to

28 HISTORY, &c.
these saints is far from supreme; it is merely the bowing with
reverence, and the supplications of less favoured beings.
Relics of saints, &c. are held in veneration; but are not
worshipped in anywise; but only as we hold in veneration the
pictures or the goods of our dearest friends.
It would be amusing here to give a full account of the sacred
relics which are deposited in the churches of the stations at
Rome, exhibited during Lent, and upon other solemn occasions,
to the veneration of the faithful; but the limits to which this
work is confined forbid it.
There are fifty-four stations held in Rome, the ceremonies of
which commence upon the first day of Lent, and end on the
Sunday Dominica in Albis or Low Sunday.
St. Isidor, who wrote about the ºft, century, does not
allow any other signification to the word station than an offering
made on a fixed and appointed day ; and in support of that
opinion cites the practice of Elkanah in the first book of Samuel,
chap. i. “And the man went up yearly out of his city to worship,
and to sacrifice unto the Lord of hosts in Shiloh :” and in the
following chapter, when Hannah brought to Samuel “a little
coat from year to year, when she came up with her husband to
offer the yearly (statutis diebus) sacrifice.” From which it
appears, º considered the term station to be derived from
the verb statuere, to which opinion Polidore Virgil seems to
incline, when treating of this matter in his eighth book. But
many object to this explanation, prefering the verb stare as
more designative of the ceremony; quoting in support of their
argument numerous authorities, some of very remote antiquity,
to prove that the word station is not intended to signify any
determinate place nor any particular ceremony performed on
some certain day; but from the act of the people standing on
such occasions, which custom upon these solemn days is inva-
riably observed. In allusion aſso to the words of the gospel,
“ where two or three are gathered together in my name, I will
be in the midst of them ;” and also after the resurrection, in a
congregation of the disciples of Jesus, where it is written,
“stetit Jesus in medio eorum;” the Sovreign Pontiff, in quality
of his title as Christ's vicar, by this act reminds the people of
the promise.
Others pretend that it merely denotes the church, where the
Pope stands (or some one in his place) and preaches to the
people, in imitation of Jesus, in the sixth chapter of St. John,
and in other places, where it is said he stood and preached to
the multitude ; and which example was followed by Peter, as in
the second chapter of Acts, and from him handed down to the
present time. The practice of preaching to the people standing
continued, and is still observed on the days of holding the sta-
tions, in the time of Lent daily, as particularly noted in the
homilies of St. Gregory when speaking of the custom ; from
which it is manifest, that it is not the church where the cere-
mony is observed, but the act, from which the word station is
(9F THE ROMAN CATHOLICS. 29

derived. Some have ventured to attribute the origin of the
custom to Pope Simplicius, from his directing the priests to
attend at the churches of St. Peter and St. Paul ; and of St.
Lawrence, on the octaves of their festivals, to administer the
sacraments of baptism and penance ; but this is clearly errone-
ous, as the practice can be proved to be much more ancient
than the time of Simplicius. Finally, therefore, the word sta-
tion is evidently derived from the act of standing, and not from
the words of Christ, nor from the pontiff, nor from the priests
appointed by Simplicius, but from the people solemnly assem-
bling and conforming to a more ancient practice.
It was anciently the custom to go in procession to the church
of the station ; but the people at present go at such times of the
day as suit their particular convenience; where, devoutly pray-
ing for a certain time, they return to their ordinary occupa-
tions. Pope Boniface VIII, granted an indulgence of one year
and forty days to all those who, with true contrition, having
confest, kept the stations regularly from the commencement on
Ash Wednesday to the feast of Easter; besides all other indul-
gences granted by his predecessors, to each church, in particu-
ar, a remission ºf 100 days of penance to all such as were, un-
der the same regulations, found ºttending the apostolic benedie-
tions.
Lent originally began on the 6th Sunday before Easter. St.
Gregory added the four days preceding, making thereby the
40 fasting days, in commemoration of the fast in the desert;
the first and last Sundays not being days of penance. By way
of specimen of an account of these several churches, of the sta-
tions, and of the saints to which they are respectively dedicated,
take the following, which is the first in the list :-The Church
of Saint Sabina in Mount Jiventine. -
This hill is one of the seven hills of Rome, having the Tiber
on one side, and on the other the Palatine, and Monte Celio.
Aventinus, king of Alba, being killed by lightning, was there
buried, and thus left the name, Aventinus, to the hill which
concealed his remains. This hill was anciently called Pomeria,
or rather the surrounding district, and was inclosed with walls
and united to the city under Claudius. Pliny, who wrote in the
time of Vespasian, says, that Rome embraced seven hills, and
that it contained fourteen districts, and Publius Victorius num-
bers the Aventine as the thirteenth. Since the building of the
church of St. Sabina, and the popes having entire possession of
the city of Rome, the divisions of the city have been altered,
and this of Mount Aventine is now ranked as the first ; this is
noted by Anastasius in the life of Eugenius I. This district has
been for many centuries the hereditary property of the illustri-
ous family Savelli; the Popes Honorius III and IV. were of
this family, who are styled “Nobles of Mount Aventine.”
Mount Aventine was, in 3. early ages of the city, adorned with
a number of temples, which, there is good reason to believe,
ºn the introduction of Christianity, were converted to the pur-
30 HISTORY, &c.

poses for which they are at present used, for, besides many
other authorities, Arcadius and Honorius directed that the pub-
lic edifices should not be destroyed. It is therefore, probable
that this church of St. Sabina was the celebrated temple of
Diana, or at least built on the site, with the ruins of the afore-
named temple ; and this is strengthened further by the testimon
of Appianus, in his account of the civil wars of Rome, .
1. that C. Gracchus, in his flight from the temple of Diana
Aventine, passed the Tiber by the wooden bridge of Sublicias,
which bridge was afterwards restored by Antoninus Pius, and
being by him built of marble, obtained the name of Marmorea;
and which place to this day, where the church of St. Sabina
stands, is called Marmorata. lf to these reasons is superadded,
that the port Trigemena, through which the way led from the
city to Mount Aventine, was at the foot of the hill through
which Gracchus passed to cross the river, which was in ex-
istence some time back, and was the customary thorughfare
to the church of Sabina, whose principal entrance faces the
west, it is more evident it was formerly the temple of Diana,
or at least the site of that temple. This church of St. Sabina
was built in the year 425, in the time of Theodosius, and in the
papacy of Celestine, the first, by Peter of Sayona, a cardinal
priest of Rome. The church is very magnificent, having a
portico supported by two beautiful columns of black marble,
and another with columns at the side, the front ornamented with
elaborate bas-reliefs; twenty-four columns of white marble di-
vide the aisles from the nave, in which is a noble tribune also
of marble; the sacred utensils are of a magnificence corres-
ponding with the splendour of the church, amongst which is a
ciborium of several pounds weight, together with another cibo-
rium, chalice, paten, and corporal, all of silver, given as it is
said, by Honorius III in 1216. The station at St. Sabina, be-
ing the first day of Lent, the pope goes early in the morning,
with the whole of his court, to the neighbouring church of St.
Anastatia, on Mount Palatine, where he stands till the people
are assembled; and it is called The Colletta. The pope then
distributes the ashes to the cardinals and those assembled :
after which ceremony the litany is sung ; and the whole of the
clergy and the people go in procession to the church of St.
Sabina, where mass is said, and a sermon from the gospel of
the day; at the end of which the deacon announces the station
for the following day at St. George. There are, besides the
day of the station, other festivals at this church, on the 29th of
August, to celebrate the birth or martyrdom of the saint ; and
on the 3d of May for other martyrs.
RELICS A1 THE CHURCH OF ST. SABINA, EXHIBITED ON solº MN
FESTIVALS-
Under the high altar, given by Sixtus V. are the bodies of
the five following saints, which were found under the ancient al.
OF THE ROMAN CATHOLICS. 31

tar of Pope Eugenius II, in 1586, according to the inscription
of a leaden chest which incloses them : —
The body of St. Sabina.
— — Seraphia.
— — Alexander, pope.
— – Eventius, priest to said pope.
— — — Theodorius, a companion of Eventius.
Hn the church also,
An arm of St. Sabina.
/ Part of the cane with which Christ was beaten and derided.
A rib of one of the holy innocents. -
Bones of the 40 martyrs.
Bones of the 11,000 Virgins.
Part of the tunic of St. Dominic.
A cross of Silver, in the middle of which is another cross
containing various relics, viz.
A piece, of the true cross of our Saviour; on the right arm
ºf this cross are relics of St. Thomas, Apostle, and St.
Lawrence.
In the left arm, of St. Bartholomew and St. Mary Magdalen
In the top, of St. Peter and St. James, apostles.
In the bottom, of St. Alexander, pope, St. Sabina, St.Sera-
phia, St. Agnes, and St Hypolitus, and his companions.
Part of the stone on which our Saviour slept.
Part of the Sepulchre of the blessed Virgin.
Some olives from Mount Olivet.
Some earth and stone from the holy sepulchre, besides
other relics of St. Peter, Paul, Matthew, Stephen,
Philip, James, Cosmas, Damanus, Apollinarius, Cath-
arine, Cecilia, and many more.
In the middle of the pavement of the church is seen a black
stone, of which it is said that St. Dominic one night praying at
this spot, his enemy the devil hurled a stone at him, which
touched him slightly, but forced its way through the pavement
on which he was kneeling and buried itself in the earth; upon
moving the high altar to its present spot, this stone was found,
and the miracle is celebrated in a legend inscribed thereon.
Of such materials are composed the various relics found in
the other stations, at Rome, and in other parts of the Roman
Catholic world. The account here inserted has been furnished
by a Catholic gentleman who has resided at Rome, and observ-
ed whatever is curious or interesting in that venerable city.
We have the Council of Trent and the catechisms for au-
thority in asserting that all good Roman Catholics are taught,
that in honouring saints who sleep in the lord—in invoking
them—in reverencing their sacred retics and ashes, the glory
of God is so far from being lessened that it is greatly increased;
that they are to be worshipped, or invoked, because they con-
stantly pray to God for the salvation of men. ,
In º grounds of the Catholic doctrine” it is stated, in
answer to the following question: “What is the Catholic doc-
32 HISTORY, &c.

trine touching the veneration and invocation of saints º it is
said that “We are taught, 1st, that there is an honour and ven-
eration due to angels and saints: 2d, that they offer prayers to
God for us; 3d, that it is good and profitable to invoke them,
that is, to have recourse to their intercession and Rºyers: and.
4th, that their relics are to be had in veneration.” -
They tell us further, that the church in all ºes has paid this
honour and veneration to the saints, by erecting churches, and
keeping holidays to their memory; a practice which the Pro-
testants have also retained. In their invocations, however;
they simply say to the saints, “pray for us.” To the Virgin
Mary, the common invocation is this, “Hail Mary, mother of
God, the Lord is with thee; pray for us sinners now at the hour
of death!”. They, however, frequently in their hooks of com-
mon prayer, missals as we call them, use the most pleasing
and endearing epithets to the Virgin.
ARTICLE xxI.
I do believe that the images of Christ, of the blessed Virgin
the mother of God, and of other saints, ought to be had and re-
tained, and that due honour and veneration ought to be paid
unto them.
Eaºposition.—“Pictures are the books of the unlearned.”
But it is not this idea alone that suggests to the pious Catholic
the propriety of paying veneration to the images of the saints;
the catechism says that the minister shall teach the people,
that images of saints are to be placed in churches that they
may be likewise worshipped. If any doubt arise about the
meaning of the word worship, when applied to images, the
minister shall teach them, that images were made to instruct
them in the history of both testaments, and to refresh their
memories; for being excited by the remembrance of divine
things, they excite more strongly to worship God himself.
It is a stupid and illiberal error to charge the Roman Catho-
lics with the proper worship of saints or of images; and to call
them idolators, as many have done, and some ill-informed Pro-
testants still do ; the charge is both untrue and unjust.
Who has not often involuntarily ejaculated a prayer to the
One God, when looking upon some well-executed piece of
sculpture or painting, representing some person or scene of sa-
cred history ! The scriptural paintings of the late Mr. West,
some of which ornament the altar-pieces of our own churches,
have a powerful tendency to call forth this feeling; and he has
but a cold heart, if not even a sceptical one, who can look upon
that artist’s “Christ healing the sick,” or his “ Christ reject-
ed,” and be totally unmoved by something of a devotional
spirit. It is certain, that nothing more than the excitation of
this feeling is intended by the use of images and pictures amongst
the Roman Catholics. If ignorant persons in ignorant times have
made any other use of these visible remembrances of departed
worth, it has been an abuse of an harmless, if uot a profitable,
OF THE ROMAN CATHOLICS. 33

practice. The Catholic Church forbids idolatry, ranking it as
one of the deadly sins. Let them be rightly understood on this
as on other points. Let us not charge them with being of a re-
ligion which they deny, nor judge them lest we also be judged.
I neither justify nor condemn ; but state facts. But it must be
confessed that their language, especially when speaking of the
Virgin Mary, is sometimes extremely poetical and devout : in
the little office of the blessed Virgin, she is desired to loose the
bonds of the guilty—to drive away evils from us—to demand
all good things for us—make us chaste—protect us from the
enemy—receive us at the hour of death. She is set forth as
the mother of mercy, and the hope of the world ; but why may
not a Roman Catholic call her The Mother of God 2 These are
all so many pious hyperboles and nothing more worship, in
the highest sense of the word, the Catholics pay to the Trinity
only :-the very same Trinity in Unity, and Unity in Trinity,
which is “worshipped and glorified” by Christians of the re-
formed churches in all countries.
ARTICLE XXII.
I do affirm that the power of indulgences was left by Christ
in the church ; and that the use of them is very beneficial to
Christian people.
Exposition.—Bossuet asserts, and only what is commonly be-
lieved, that the Council of Trent proposes nothing more relative
to indulgences, but that the church had the power of granting
them from Jesus Christ, and that the practice of them is whole-
some ; which custom, the council adds, ought still to be pre-
served, though with moderation, lest ecclesiastical discipline
should be weakened by too great toleration.
By indulgences granted by the popes and prelates of the
church, persons are discharged from temporal punishment here
and in purgatory.
On few subjects has the Catholic religion been more misrep-
resented than on this of indulgences: there is something ob-
noxious in the very term. We are apt to attach an idea and
importance to it, when applied as in this case, which do not be-
long to it. That a bad use may have, at times, been made of it,
is readily admitted : for what good is there that has not been
abused But it is denied that the Catholic religion gives any
authority to its popes or prelates, or other ecclesiastical officers
to grant a licence to sin, as many well-meaning Protestants sup-
pose they may. The forgery about Tetzel at the time of the
reformation ought not to be mentioned, except to the individual
disgrace of the forgers. I vindicate not the practice or the doc-
trine of indulgences in any sense; but the author, as an honest
writer, will endeavour to screen the youthful mind, for whom
he principally now writes, from the contagion of prejudice and
mistake on this, as on other pºints. -
In the first ages of the Christian church indulgences were
common. In those times of strict ecclesiastical discipline, very
4

34 History, &c.
severe penalties were inflicted on those who had been guilty of
any sins, whether public or private ; and in particular they
were forbidden, for a certain time, to partake of the Lord’s
supper, or to hold any communion with the church. General
rules were formed upon these subjects; but as it was often
found expedient to make a discrimination in the degrees of
punishment, according to the different circumstances of the
offenders, and especially when they shewed marks of contrition
and repentance, power was given to the bishops, by the Council
of Nice, to relax or remit those punishments as they should see
. Every favour of this kind was called an indulgence or
arCIOn.
p In course of time, however, this wholesome discipline began
to relax and degenerate, and some few ambitious and designing
men, in those dark ages, began to make a bad use of it : in the
very teeth of their own religious tenets and doctrines, these in-
dulgences were actually bought and sold, just as in our own
times church-livings, advowsons as they are called, seats in par-
liament, lucrative and honorary offices in church and state, are
sold. The doctrine itself implies neither more nor less than a
merciful relaxation of some severe ecclesiastical discipline ; and
the practice, though not the name, is still retained by many of
the sects of the present day.
At present, the utmost length to * the use of indulgen-
ces is carried in the Church of Rome, is their extension to the
dead: and here the Catholics tell us, they are not granted by
way of absolution, since the pastors of the church have not that
jurisdiction over the dead; but are only available to the faithful
shepherd, by way of suffrage, or spiritual succour, applied to
their souls out of the treasury of the church.
They have also what they call a jubilee; and so called from
the resemblance it bears to the jubilee in the eld Mosaic law ;
which was a year of remission, in which bondmen were restored
to liberty, and every one returned to his possessions,—The
Catholic jubilee is a plenary or entire indulgence granted every
twenty-fifth year, as also upon other extraordinary occasions, to
such as, being truly penitent, shall worthily receive the blessed
sacrament, and perform the other conditions of fasting, alms, and
prayer, usually prescribed at such times.
There are other plenary indulgences, differing from a jubilee.
A jubilee is more solemn, and accompanied with certain privile-
ges, not usually granted upon other occasions, with regard to
their being absolved by any approved confessor from all ex-
communications, and other reserved cases; and having vows
exchanged into the performance of other works of piety. To
which may be added, that as a jubilee is extended to the whole
church, which at that time joins as it were in a body, in offering
a hºly violence to heaven by prayer and penitential works; and
as the cause for granting an indulgence is usually more evident,
and greater works of piety are prescribed for the obtaining of it,
OF THE ROMAN CATHOLICS. 35

the indulgence, of consequence, is likely to be more certain and
Secure.
In the ordinary, or what may be called the every-day prac-
tice, indulgences extend only to the granting of the laity to eat
certain meats, or abstain from certain formal fasts and observan-
ces, from considerations of sickness, convenience, &c.
This is the sum of that dreadful bug-bear at which we have
so long startled with horror, and shrunk back from with indig-
nation : the practice may be absurd ; but it is not wicked when
rightly understood, and observed in conformity with the spirit
and tenure of the rest of the Roman Catholic religion. -
ARTICLE XXIII.
I do acknowledge the holy Catholic and apostolic Roman
Church to be the mother and mistress of all churches; and I
do promise and swear true obedience to the Bishop of Rome.
the successor of Peter, the prince of the Apostles, and the Vicar
of Jesus Christ.
Exposition.—This article has reference chiefly to what has
been, somewhat improperly, called the pope's supremacy; it
ought rather to be called the pope's primacy.
The Catholic doctrine is as follows: That St. Peter was
head of the church under Christ—that the pope, or Bishop of
Rome, is at present head of the church, and Christ's vicar upon
earth. This they attempt to prove by the unanimous consent
of the fathers, and the tradition of the church, and say that St.
Peter translated his chair from Antioch to Rome. Hence the
see of Rome in all ages has been called the see of Peter—the
chair of Peter; and absolutely the see apostolic ; and in that
quality has, from the beginning, exercised jurisdiction over all
other churches.
The Church of Rome they call the mistress and mother of all
churches; because her bishop is St. Peter's successor, and
Christ's vicar upon earth, and consequently the father and pas-
tor of all the faithful; and therefore this church, as being St.
Peter's see, is the mother and mistress of all churches.
Pope Boniface VIII. in his canon law, asserts and decrees as
follows; “Moreover we declare, and say, and define, and pro-
nounce to every human creature, that it is altogether necessary
to salvation, to be subject to the Romon pontiff.”
It is proper here to caution the reader against the notion that
Roman Catholics, in admitting the pope's supremacy, or prima-
cy, hold that the pope's power over the Christian world is of a
temporal nature : it has no such extension; no such reference;
for how often have the pope's spiritual subjects, catholic kings
and emperors, gone to war with his holiness / Kings do not now
hold their crowns at the disposal of any one except of the laws
and of their own subjects. The pope's authority over his own
temporal dominions, which he holds as any other sovereign, is,
of course, not purely of an ecclesiastical kind; and his spiritual
power is greatly limited, even in Catholic countries, as France,
3é HISTORY, &c.

Spain, &c. The French or Gallican church, in particular, is
very independent. As far as relates to local discipline, the pope
has but a limited authority; even in the church of which he is
recognized as the head.
ARTICLE xxiv.
I do undoubtedly receive and profess all other things that are
delivered, defined by the sacred canons and cecumenical coun-
oils, and especially by the holy Synod of Trent : and all other
things contrary hereunto, and all heresies condemned, rejected,
and anathematized by the church, I do likewise condemn, re-
ject, and anathematize.
This, it must be confessed, is a sweeping article: but even
here we shall do well not to mistake or misrepresent. The in-
tolerance here manifest is evidently directed against “things”
rather than persons. They are heresies, real or supposed, that
are condemned, rejected, and anathematized, and not the per-
sons of the heretics. It ought not, however, to be denied or
concealed, that this famous bull, as it is called, which bears
date Nov. 1564, repeatedly denounces curses on all those who
dare dispute its statements. This solemn, “bull, concerning
the form of an oath of profession of faith,” all ecclesiastical per-
sons, whether secular or regular, and all military orders, are
obliged to take and subscribe as follows: “This true Catholic
faith, without which no one can be saved, which at this present
time I do of my own accord profess and sincerely hold, I, the
same N. N. do promise and vow, and swear, and God assisting
me, most constantly to retain and confess, entire and unviolated,
to the last breath of my life; and so far as in me lies, I will
likewise take care that it shall be held, taught, and preached
by my subjects, or those the care of whom belongs to me, in the
discharge of my office.”
The exclusive character of the Roman Catholic religion is
its worst feature; in doctrines, of a purely theological nature,
it differs little from the Calvinist, or at best from the reformed
churches: in morals it is equal to the best of them : in disci-
pline it is more rigid than any of them : but in the exclusive
spirit, which it almost every where breathes, it is more uni-
formly explicit, and expressive than all the others. It is true,
that in the Church of England, we boldly pronounce “God’s
wrath and everlasting damnation” on º who do not believe,
or hold, or “keep whole and undefiled,” the creed of St. Atha-
nasius. It is equally true, that the Calvinian churches do not
admit salvation without faith, meaning thereby faith as under-
stood and expressed by them. Nor is it less a fact, that many
sects and parties “do not see how a man can be saved holding
such and such a creed, differing from their own ;” but, then,
we do not, like the Roman Catholics, call persons heretics, and
anathematize them at the repetition of every doctrine, consign-
ing them to the blackness of darkness for ever and ever, be-
cause they do not say our Shiboleth in every particular. We
ÖF THE ROMAN CATHOLICS. 37

do not finally and fully condemn for every trivial error: it is
only the man who disputes the most material of the “Five
Points” that we all of us give over to Satan. If a man believes
the holy trinity, original sin, vicarious sacrifices, and eternal
punishment—if he holds the imputed righteousness of Christ-
the final perseverance of the saints—the extraordinary influence
of the Holy Spirit, and has taken the oath of abjuration, and
that also against transubstantiation, we all admit that such an
one is, at least, in a salvable state. But how different this from
the creed of the Roman Catholics, which calls all men heretics.
except the invincibly ignorant, who do not believe all the arti-
cles of the Christian faith 7
I should not do justice to the religious opinions of the pres-
ent race of Roman Catholics were I to omit the insertion of the
following address, issued a few years ago, expressive of the
general sentiments of this body of Christians on some of those
points on which they have been so grossly misunderstood. I
extract it from my work, the “Portraiture of the Roman Cath-
olic Religion,” not having the original paper before me :-
“An address of several of his majesty's Roman Catholic sub-
jects, to their Protestant fellow-subjects. His majesty's Roman
Catholic subjects flattered themselves that the declarations they
had already made of the integrity of their religious and civil
tenets—the oaths they had taken to his majesty's person, family,
and government, the heroic exertions of a considerable pro-
portion of them in his majesty's fleets and armies, the repeat-
ed instances in which they have come forward in their country’s
cause,_their º demeanour in the general relations
of life, and above all, the several acts of parliament passed for
their relief, avowedly in consequence of, and explicitly recog-
nizing, their meritorious conduct, would have been a ... to
secure to them for ever, the affection and confidence of all their
fellow-subjects, and to make any further declaration of their
principles wholly unnecessary : -
“But with astonishment and concern, they observe, that this
is not altogether the case:—they are again publicly traduced :
and attempts are again made to prejudice the public mind
against them :
“We, therefore, English Roman Catholics, whose names are
here under-written, beg leave again to solicit the attention of
our countrymen, and to lay before them the following unanswer-
ed and unaswerable document, of the purity and integrity of
the religious and civil principles of ALL his majesty’s Roman
Catholic subjects, in respect to their king and their country.
“We entreat you to peruse them —and when you have pe—
rused them to declare, Whether his majesty’s Roman Catho-
lic subjects maintain a single tenet inconsistent with the purest
loyalty; or interfering, in the slightest degree, with any one
duty which an Englishman owes his God, his king, or his
country
“I.-The first document we ºsent to you, is the oath and
4.
38 HISTORY, &c.

declaration prescribed by the British Parliament, of the 31st
of his present majesty, and which is taken by all English
Catholics.
** 1,...A. B., do hereby declare, that I do profess the Roman
Catholic religion.
** I, A. B., do sincerely promise and swear, that I will be
faithful and bear true allegiance to his majesty King George
the Third, and him will defend to the utmost of my power,
against all conspiracies and attempts whatsoever that shall be
made against his person, crown, or dignity ; and I will do my
utmost endeavour to disclose and make known to his majesty,
his heirs, and successors, all treasons and traitorous conspira-
cies, which may be formed against him or them : And I do
faithfully promise to maintain, support, and defend, to the ut-
most of my power, the succession of the crown; which suc-
cession, by an act, entitled, ‘An act for the further limitation
of the crown, and better securing the rights and liberties of the
subject,” is, and stands limited to the Princess Sophia, Electress
and Dutchess Dowager of Hanover, and the heirs of her body,
being protestants; hereby utterly renouncing and abjuring any
obedience or allegiance unto any other person claiming or pre-
tending a right to the crown of these realms. And I Jo Swear,
that I do reject and detest, as an unchristian and impious posi-
tion, that it is lawful to murder or destroy any person or per-
sons whatsoever, for, or under pretence of their being heretics
or infidels ; and also that unchristian and impious principle,
that faith is not to be kept with hereticts or infidels: And
1 further declare, that it is not an article of my faith; and
that I do renounce, reject, and aljure the opinion, that princes
excommunicated by the pope and council, or any authority of
the see of Rome, or by any authority whatsoever, may be de-
posed or murdered by their subjects, or any person whatsoever :
And I do promise, that I will not hold, maintain, or abet any
such opinion, or any other opinions contrary to what is express-
ed in this declaration: and I do declare that I do not believe
that the pope of Rome, or any other foreign prince, prelate,
state or potentate, hath or ought to have, any temporal or civil
jurisdiction, power, superiority, or pre-eminence, directly or
indirectly, within this realm : And I do solemnly, in the pres-
ence º profess, testify, and declare, that I do make this
declaration, and every part thereof, in the plain and ordinary
sense of the words of this oath, without any evasion, equivoca-
tion; or mental reservation whatever, and without any dispen-
sation already granted by the pope, or any authority of the see
of Rome, or any person whatever, and without thinking that I
am or can be, acquitted before God or man, or absolved of this
declaration, or any part thereof, although the pope, or any other
person or authority whatsoever, shall dispense with or annul
he same, or declare that it was null or void.
“‘So help me God.”
* II.-The next documents we present to you are, the oaths
OF THE ROMAN CATHOLICS. 3%

and declaratians prescribed by the acts of the Irish parliament
to Irish Roman Catholics : - .
* The first is the oath of allegiance and declaration, prescrib-
ed by the Irish act of the 13th and 14th of his present majesty;
and is taken by all Irish Roman Catholics.
“I, J. B., do take Almighty God, and his only Son Jesus
Christ, my Redeemer, to witness, that I will be faithful and
bear true allegiance to our most gracious sovereign Lord King
George the Third, and him will defend to the utmost of my
power against all conspiracies and attempts whatsoever, that
shall be made against his person, crown, and dignity; and I
will do my utmost endeavour to disclose and make known to
his majesty and his heirs, all treasons and traitorous conspira-
cies which may be formed against him or them ; and I do
faithfully promise to maintain, support, and defend, to the ut-
most of my power, the succession of the crown in his mejesty’s
family, against any person or persons whatsoever, hereby ut-
terly renouncing and abjuring any obedience or allegiance
unto the person taking upon himself the style and title º:
of Wales, in the life-time of his father, and who, since his death,
is said to have assumed the style and title of King of Great
Britain and Ireland, by the name of Charles the Third, and to
any other person claiming, or pretending a right to the crown
of these realms; and I do swear that I do reject and detest, as
unchristian and impious to believe that it is lawful to murder
or destroy any person or persons whatsoever, for or under pre-
tence of their being heritics, and also that unchristian and im-
pious principle that no faith is to be kept with heritics : I
further declare, that it is no article of my faith, and that I do
renounce, reject, and abjure, the opinion that princes excom-
municated by the pope and council, or by any authority of the
see of Rome, or by any authority whatsoever, may be deposed
or murdered by their subjects, or by any person whatsoever;
and I do promise, that I will not hold, maintain, or abet, any
such opinion, or any other opinion, contrary to what is expressed
in this declaration ; and I do declare, that I do not believe that
the pope of Rome, or any other foreign prince, prelate, state,
or potentate, hath, or ought to have, any temporal or civil
jurisdiction, power, superiority, or pre-eminence, directly of
indirectly, within this realm ; and I do solemnly in the pres-
ence of God, and of his only Son Jesus Christ my Redeemer,
profess, testify and declare, that I do make this declaration, and
every part thereof, in the plain and ordinary sense of the
words of this oath, without any evasion, equivocation, or men-
tal reservation whatever, and without any dispensation already
granted by the pope, or any authority of the see of Rome, or
any person whatever, and without thinking that I am, or can be
acquitted before God or man, or absolved of this declaration,
or any part thereof, although the pope, or any other person or
persons or authority whatsoever, shall dispense with or annul

40 HISTORY, &c.
the same, or declare that it was null and void from the begin-
ning. - “‘So help me God.”
“The next is the oath and declaration prescribed by the Irish
act of the 33d of his present majesty, and is taken by all Irish
Roman Catholics, wishing to entitle themselves to the benefit of.
that act.
“‘I, A. B., do hereby declare, that I do profess the Roman
Catholic religion.
“I, 1. B., do swear that I do abjure, condem, and detest,
as unchristian and impious, the principle that it is lawful to
murder, destroy, or any ways injure any persons whatsoever,
for or under the pretence of being a heritic : And I do declare
solemnly before God, that I believe that no act in itself unjust,
immoral or wicked, can ever be justified or excused, by or un-
der pretence or colour that it was done either for the good of
the church, or in obedience to any ecclesiastical power whatso-
ever : I also declare, that it is not an article of the Catholic
faith, neither am I thereby required to believe or profess that
the pope is infallible, or that I am bound to obey any order, in
its own nature immoral, though the pope or any ecclesiastical
power, should issue or direct such order; but on the contrary,
I hold that it would be sinful in me to pay any respect or
obedience thereto. I further declare that I do not believe that
any sin whatever committed by me, can be forgiven, at the
mere will of any pope, or of any priest, or of any person or
persons whatsoever, but that sincere sorrow for past sins, a firm
and sincere resolution to avoid future guilt, and to atone to God,
are previous and indispensible requisites to establish a well-
founded expectation of forgiveness, and that any person who
receives absolution without these previous requisites, sofar from
obtaining thereby any remission of his sins, incurs the additional
guilt of violating a sacrament: And I do swear that I will
defend, to the utmost of my power, the settlement and arrange-
ment of property in this country, as established by the laws
now in being : 1 do hereby disclaim, disavow, and solemnly
abjure, any intention to subvert the present church establish-
ment, for the purpose of substituting a catholic establishment in
its stead : And I do solemnly swear, that I will not exercise
any privilege to which I am or may become entitled, to disturb
and weaken the protestant religion and protestant government
in this kingdom. “‘So help me God.”
“Such are the principles which his majesty’s Roman Catholic
subjects have publicly and solemnly declared and professed on
º There is not, in any of them, a single principle which
every Roman Catholic subject of his majesty does not profess;
or which, if his king and country required it, he would not think
it his duty to seal with his blood.
“III–In the year 1788, a committee of the English catho-
lics waited on Mr. Pitt, respecting their application for a repeal
of the penal laws. He requested to be furnished with authentic
evidence of the opinions of the Roman Catholic clergy and the
OF THE ROMAN CATHOLICS. 41

Roman Catholic universities abroad, on the existence and ex-
tent of the pope's dispensing power.” Three questoins were
accordingly framed, and sent to the universities of Paris, Lou-
vain, Alcala, Doway, Salamanca, and Valladolid, for their
opinions. The questions proposed to them were, 1. Has the
pope or cardinals, or any body of men, or any individual of the
church of Rome, any civil authority, power, jursidiction, or pre-
eminence whatsoever, within the realm of England 2. Can
the pope or cardinals, or any body of men, or any individual
of the Church of Rome, absolve or dispense with his majesty's
subjects from their oath of allegiance, upon any pretext whatso-
ever ? 3. Is there any principle in the tenets of the catholic
faith, by which catholics are justified in not keeping faith with
heretics, or other persons, differing from them in religious
opinions, in any transaction, either of a public or a private
nature ?
“The universities answered unanimously –1. That the
pope or cardinals, or any body of men, or any individual of the
Church of Rome, has not any civil authority, power, jurisdiction
or pre-eminence whatsoever, within the realm of England. 2.
That the pope or cardinals, or any body of men, or any indi-
vidual of the church of Rome, cANNot absolve or dispense with
his majesty’s subjects from their oath of allegiance, upon any
pretext whatsoever, 3. That there is no principle in the tenets
of the catholic faith, by which catholics are justified in not
keeping faith with heritics, or other persons differing from them
in religious opinions, in any transactions either of a public or a
private nature. As soon as the opinions of the foreign univer-
sities were received, they were transmitted to Mr. Pitt ; but
we earnestly beg of you to observe, that it was for his satisfac-
tion, not ours, that these opinions were taken : assuredly, his
majesty's Roman Catholic subjects did not want the wisdom
of foreign universities to inform them, that his majesty is the
lawful sovereign of all his Roman Catholic subjects; and that,
by every divine and human law, his Roman Catholic subjects
ºwe him true, dutiful, active, and unreserved allegiance.
“Such then, fellow-countrymen and fellow-subjects, such
being our religious and civil principles, in respect to our king
and our country, let us now again ask you, -is there in them
a single tenet which is incompatible with the purest loyalty ;
or which in the slightest degree, interferes with the duty we owe
to God, our King, or our country
“But, are these principles really instilled into us? Do our
actions correspond with them In reply we ask-Are there
not at this very moment, thousands of his majesty's Roman
Catholic subjects, who daily and hourly make the most heroic
exertions and sacrifices in those fleets and armies, to whose
patient and adventurous courage it is owing that we are still
blessed with a king and country.
“Now then, fellow-countrymen and fellow subjects, be as-
sured, that among these heroic and inestimable defenders and

42 HISTORY, &c.
supporters of their king and their country, there is not one, whose
parents and whºse priests have not taught him, that loyalty is a
religious as much as a civil duty; and that when he is fighting
for his king and his country, he is performing a duty to his God.”
This paper was signed by 59 of the most respectable catho-
lic noblemen and gentlemen of the kingdom, with the late ven-
erable Dr. Douglas, Vic. Ap, London, at their head.
A faithful view having thus been exhibited of the RELIGION
of the Roman Catholics, so far as relates to doctrines and opin-
ions, nothing remains but to attempt a similar description of
their RITEs and CERE Moxies, including some religious PRAcTI-
cºs not already sufficiently explained.
It is well known that the Roman Catholics perform divine
service in the Latin tongue. The Council of Trent decreed that
this ought to be the case. This practice was introduced so early
as the year 666 : a very ominous number, being no other than
the number of the beast mentioned in the holy scriptures, that
beast being, as we protestants believe, no other than the church
of Rome herself;” though some ignorant catholics have declar-
ed that it meant the famous Doctor Martin Luther; and several
later writers, that it applies to Napoleon Bonaparte, now fallen
like Babylon of old. However this may be, the Church of Rome
has chosen to have all her masses performed in the Latin tongue;
but for the instruction of the ignorant, all those prayers, &c.
are translated into the mother-tongue.
It has been said, but without foundation, that the Roman
catholics forbid the use of the holy scriptures in the vulgar
tongue; they now have numerous translations in use among the
laity as well as among the clergy , but the church does not en-
courage any translation besides her own.
Something ought to be said concerning Persecution and the
Inquisition; but all that is needful to be stated on those points
is, that the religion of the catholics forbids the former, and knows
no more of the latter than the protestant religion knows of the
Star-chamber. They are state institutions and state practices,
not properly chargeable upon the religion of the catholics:
though they may be upon catholic princes and rulers, who “not
knowing what manner of spirit they were of,” encourged them
in despight of the obvious tenets of their religion.
The Worship of the Church of Rome is of the grandest and
most imposing character. Its ceremonials, especially in foreign
countries, are extremely splendid. The most remarkable of
their religious solemnities shall be now described.
The ALTAR, according to the sacred canons, should be made
of stone; and it is the bishop's province to consecrate it...The
table should be made of one single stone, supported by pillars;
* The opinion that the Catholic Church is the Antichrist of the
scriptures is not so general among Protestants as it has been. That
*hurch has never denied, explicitly, the Father and the Son.
OF THE ROMAN CATHOLICS. 43

there should be three steps to go up to it, covered with a car-
pet; and it is the clerk’s business to see that the table be cover-
ed with a chrismal, that is, a fine cloth as white as possible, laid
upon it. All this must be observed with the greatest exactness
with regard to the high altar, where Christ’s body, or the host,
is generally deposited. The clerks must be dressed in their
surplices when they approach it, and immediately kneel down
and adore the holy sacrament. Certain rules are likewise to be
observed in the change of the ornaments; the whole of which
must be blessed, crossed, &c. and sprinkled with holy, or
consecrated water.
The same formalities are to be observed with respect to the
TABERNAcLE of the altar, to the pyay, that is, the box wherein
the host is locked up, and the corporals on which they conse-
crate; in all which they are to provide everything of the great-
est value; neither gold, silver, nor precious stones, are spared
to adorn it; and the most splendid productions of art contribute
to its lustre. Tapers are set on the right and left side, which
must be made of white wax, except in offices for the dead, &c.
There must be a crucifix, in alſo relievo, on the altar; which
is generally of curious workmanship. This crucifix must be so
placed, that the foot may be as high as the top of the candle-
stick. There are, also, sundry cruets, basins, &c. for wash-
ing ; also, a little bell to be rung at what is called the sanctus,
and the two elevations, or liftings-up, of the host The clerk
must tinkle it twice at each sanctus; and at the two elevations
nine times (viz.) thrice when the priest kneels down ; thrice
when he elevates the host, and thrice when he sets it down upon
the altar.
The same formalities are observed in regard to the chalice.
or Cup.
º altar is inclosed within rails generally of curious work-
manship, and the whole service is conducted with solemnity and
great ceremony.
It will be proper here to explain, as well as I can, “obscured
as they are in the mist of antiquity,” some of these ceremonies,
and of the vestments with which the priests are decorated on
their solemn occasions. The Rev. Peter Gandolphy, a learned
priest of the metropolis, has given sufficient explanation of
them in his preface to his edition of the liturgy, published a
few years ago. These ceremonies, composed, as he says, for
the edification of the faithful, were mostly intended to bear a
mystical signification; though convenience and propriety often
dictated the adoption of some. Thus the praying with uplift-
ed hands, in imitation of Moses, mystically expresses the ele-
vation of our thoughts to God. St. Paul also gives a mystical
reason for the custom of men praying uncºvered in churches;
and even to many of their ceremonies which propriety has in
troduced, the church has added a mystical sense. Thus the
altars in the Roman Catholic churches are always raised above
the level of the pavement, that the people may more easily

44 HISTORY, &c.
observe the mysteries as they are celebrated; yet, in this the
church proposes to herself a meaning of a mystical kind, which
is that they are the altars of mediation between heaven and
earth.
In the same manner the sacred vestments were, we are told,
originally common garments, in universal use when first intro-
duced into the offices of religion. These several vestments are
called by the following names: The chasuble and dalmatic:
these were coloured dresses, corresponding in shape to the
French frock worn by our labouring peasants : convenience has
taught the Catholics to leave the seams unsewed at the sides.—
The cope. This is an exact pattern of our modern trooper's
cloak.-The stole : this was a smaller cloak, more resembling
a tippet, or a Spanish mantle, which the scissors have gradual-
ly narrowed to its present shape-The manuple was originally
a cloth, hanging from the left arm, to wipe the face. The
anice was a cloth tied over the head : used perhaps for warmth,
and so placed that it might be ſlrawn back upon the neck and
shoulders at pleasure. The all was the universal under gar-
ment of all ranks, full, and reaching down to the heels; and is
still the common dress of the Asiatics.-The girdle was a cord
necessary to confine it close to the body.-The surplice was a
short loose white dress, and so called because occasionally worn
over a dress made of the fur and hair of animals.
Such are the names, and such the origin, of the º
vestments worn by the Catholic priests of the present day; but
influenced by the ever-varying fashion of the times, the church
soon affixed to them a mystical signification, and piously assim-
ilated them to the virtues in which the Christian's º over
supposed to be arrayed. The amice, or head-cloth, for instance,
was compared to the protecting helmet of spiritual grace and
salvation. The long alb, or white linen garment, was supposed
to be emblematical of future glory and immortality.-The ma-
nuple was thought to be an emblem of persecutions and suffer-
ings for Christ's sake; and the chasuble, dalmatic, &c. to express
the yoke and burthen of the gospel. -
Divine service, amongst the Catholics, consists of prayers and
holy lessons, which the church has appointed to be read every
day by the clergy at particular hours. This service is called
by the church the canonical hours; because it was ordained by
the canons of the church, which not only prescribe the hours
in which it was to be said, but likewise the particular circum-
stances by which it is to be said. -
This office is generally called the breviary, which derives its
name from its being an abridgment of a longer service, that was
formerly used, than is at present.
This office is to be said in a standing posture, pursuant to the
ancient custom of the church ; and upon the knees on the day
of penance.
The office consists of seven hours, if mattins and lauds are to
be reckoned one ; but of eight, in case they are divided. In
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9F THE ROMAN CATHOLICS. 45
the more early ages it was composed of six parts only. At
present they are divided into seven or eight parts, (viz.) mattins
for night, lauds for the morning ; prime, tierce, seate, and none
for the day; vespers for the evening, and compline for the be-
ginning of the night.
The hour of saying prime is directly after sun-rising ; tierce
is fixed to the third hour of the day; seate at the sixth hour;
none at the ninth hour ; vespers towards the evening, and com:
pline after sun-set. Due care is taken, that these offices be all
punctually performed at or near the times specified.
When the pope celebrates mass himself, the cardinals ap-
pear in white damask robes, laced with gold. The cardinal
bishops wear copes; the cardinal priests chasubles; the car-
dinal deacons tunics; and all of them white damask mitres.
The bishops were copes also ; but they are all of rich silks,
º with gold, and white linen mitres sewed on paste-
oards.
The Ceremonies of the Mass come next to be described. In
this most solemn service, which is, as I have already stated, a
holy sacrifice, the church not only prays herself, but Jesus
Christ, by the sacrifice of his own body, is supposed to offer
up to God his Father the most perfect adoration that can pos-
sibly be paid, since it is nothing less than a sacrifice offered to
the Almighty by one who is himself God. -
The mass consists of two parts, (viz.) first, from the begin.
ning to the offering, formerly called the mass of the catechu-
mens; and the second, from the offernig to the conclusion, call-
ed the mass of the faithful. All persons without distinction
being present at mass till the offering, the deacon then crieth out
holy things are for such as are holy : let the profane depart
ence tº
In Picart's book on Religious Rites and Ceremonies we have
no fewer than thirty-five curious prints, illustrative of the
several parts or portions of this great service : they are briefly
as follow :-l. The priest goes to the altar, in allusion to our
Lord's retreat with his apostles to the Garden of Olives. 2.
Before he begins mass, he says a preparatory prayer. The
priest is then to look on himself as one abandoned of God, and
driven out of Paradise for the sin of Adam. 3. The priest
makes confession for himself, and for the people, in which it is
required that he be free from mortal and from venial sin. 4.
The priest kisses the altar, as a token of our reconciliation with
God, and our Lord's being betrayed by a kiss. 5. The pries:
goes to the epistle side of the altar, and thurifies or perfumes it.
jesus Christ's now supposed to be taken and bound. 6. The
Introite, said or sung, i. e. a psalm or hymn, applicable to the
circumstance of our Lord's being carried before Caiaphas the
high-priest. 7. The priest says the Kyrie Eloison, which sig-
nifies, Lord, have mercy upon us, three times, in allusion to
Peter's denying our Lord thrice. 3. The priest turning to-
wards º says, Doninus vobiscum, i. e. The Lord be



5
49 HISTORY, &c.
with you; the people return this salutation, cum Spiritu tuo,
and with thy Spirit, Jesus Christ looking at Peter. 9. The
º reads the epistle relating to Jesus being accused before
ilate. 10. The priest bowing before the altar, says Munda
ºor, i. e. Cleanse our hearts. The gradual is sung. This
psalm is varied according as it is the time of Lent or not. The
devotion is now directed to our Saviour's being accused before
Herod, and making no reply. 11. The priest reads the gos-
pel wherein Jesus Christ is sent from Herod to Pilate. The
gospel is carried from the right side of the altar to the left, to
denote the tender of the gospel to the Gentiles, after refusal by
the Jews. 12. The priest uncovers the chalice, hereby to
represent our Lord was stripped in order to be scourged. 13.
º oblation to the host, the creed is sung by the congregation.
The priest then kisses the altar, then the priest offers up the
host, which is to represent or import the scourging of Jesus
Christ, which was introductory to his other sufferings, 14.
The priest elevates the chalice, then covers it. Here Jesus
being crowned with thorns is supposed to be figured to the
mind, shewing that he was going to be elevated a victim ;
and it is well known the victims of the Pagans were crowned
before they were sacrificed to their idols. 15. The priest
washes his fingers, as Pilate washed his hands, and declares
Jesus innocent, blesses the bread and the wine, blesses the
frankincense, and perfumes the bread and wine, praying that
the smell of this sacrifice may be more acceptable to him
than the smoke of victims. 16. The priest turning to the peo-
ple, says, Coremus Fratres, i. e. let us pray. He then bows
himself to the altar, addresses himself to the Trinity, and
prays in a very low voice. This is one of the secretums of
the mass, and the imagination of the devout Christian is to
find out the conformity between this and Christ being clothed
with a purple robe; but we shall be cautious of adding more
on this head, that we may not loose ourselves in the boundless
ocean of allusions. 17. The priest says the preface at the
close of the Secretum. This part of the mass is in affinity to
Jesus Christ being crucified. The priest uses a prayer to God
the Father, which is followed by the Sanctus, holy, holy, holy
is the Lord, &c. which the people sing. 18. The priest join-
ing his hands prays for the faithful that are living. This is
said to be in allusion to Jesus Christ bearing the cross to die
upon, that we might live... 19. The priest covers with a cloth
the host and chalice, St. Veronica offering her handkerchief to
Jesus Christ. 20. The priest makes the sign of the cross
upon the host and chalice, to signify that Jesus Christ is nailed
tº the cross, 21. The priest adores the host before elevated,
and then he raises it up, in the best manner to represent our
Saviour liſted upon the cross. He repeats the Lord's prayer,
with his arms extended, that his body might represent the fig-
ire of a cross, which is the ensign of Christianity. , 22. The
liest likewise consecrates the chalice, and elevates it to rep-








OF THE ROMAN CATHOLICS. 47

resent the blood of Jesus Christ shed upon the cross. 23.
The priest says Memento for the faithful that are in purgatory.
This prayer is in allusion to that which our Lord made for his
enemies; but this allusion would be forced and unnatural, un-
less the devotees looked upon themselves as his enemies. 24.
The priest then raises his voice, smiting his breast, begs God’s
blessing on himself and congregation, for the sake of such saints
as he enumerates, and implores the divine Majesty for a place
in paradise, to imitate the thief upon the cross. 25. The
priest elevates the host and cup, and says the per omnia, then
the Lord's prayer. The sign of the cross, which he makes on
the host, the chalice, and the altar, is to represent to God that
bleeding sacrifice which his Son offered up to him of himself;
then the devout Christian becomes the child of God, and all
this is an allusion to the Virgin Mary’s being bid to look on St.
John as her son. 26. After the Lord’s prayer the priest says
a private one to God, to procure his peace by the mediation of
the Virgin Mary and the saints, then puts the sacred host upon
the paten, and breaks it, to represent Jesus Christ giving up
the ghost. 27. The priest puts a little bit of the host into the
chalice. The true Christian is now with an eye of faith to be-
hold Jesus Christ descending into Limbo, i.e. hell. 28. Thea
the priest says, and the people sing, ſignus Dei, &c. thrice over,
and the priest smites his breast. This action is an allusion to
those who, having seen our Lord’s sufferings, returned home
smiting their breasts. 29. After the Agnus Dei is sung, the
priest says a private prayer for the peace of the church. He
then kisses the altar, and the instrument of peace called the
paxis, which being received at his hands by the deacon, it is
handed about to the people to be kissed, and passed from each
other with these words, peace be with you; and whilst the paxis
is kissing, the priest prepares himself for the communion by
two other prayers, when he adores the host, and then says, with
a low voice, I will eat of the celestial bread; and smiting his
breast, says, I am not worthy that thou shouldest enter into my
house, three times, after eating of the bread. He uncovers the
chalice, repeating verse i. of the 115th psalm, according to the
Vulgate. When the priest has received the communion, head-
ministers it to the people. The application of these cºremo:
nies is to the death and burial of Jesus Christ, and his descent
into hell, 30. After this, the priest putting the wine into the
chalice, in order to take what is called the ablution, repeats a
short prayer; then he causes wine and water to be, poured out
for the second ablution, accompanied with another short ºyer,
and then salutes the congregation. These ablutions ºri:
cally represent the washing and embalming the body of Jesus
Christ, &c. 31. The priest sings the post communion ºf Pººr
for a good effect of the sacrament then received, expressed by
the glorious resurrection of the regenerate Christians. and is to
be looked upon as the representation of our Lord's resurrºº
32. The priest, turning to the people, says, Dom” vobis-
48 HISTORY, &c.

cum, salutes the congregation, as the ambassador of Christ,
with the message of peace. 33. The priest reads the begin-
ning of St. John’s gospel, and particularly of Jesus's appear-
ing to his mother and disciples, and uses some short prayers.
34. The priest dismisses the people with these words, Ite mis-
sa est, depart, the mass is concluded, to which they answer,
God be thanked. This, they say, points to the ascension of
Jesus Christ, where he receives the eternal reward of that sa-
orifice, both as priest and victim. 35. The people receive the
benediction of the priest or bishop, if he is present, to repre-
sent the blessings promised and poured down upon the apostles
by the Holy Ghost.
This benediction must be given after kissing, with eyes
erected to heaven, and arms stretched out, and then gently
brought back to the stomach, that the hands may join in an
affectionate manner for the congregation of the faithful.
The extension of the arms and the joining of the hands are
both mystical, and shew the charity with which the priest calls
his spiritual brethren to God.
tº. he pronounces the benediction he must lean in an en-
gaging posture towards the altar.
The general division of masses is into high and low. High
Mass, called also the Grand Mass, is that sung by the choris-
ters, and celebrated with the assistance of a deacon and a
sub-deacon. Low Mass, wherein the prayers are barely re-
hearsed, without any singing, and performed without much
ceremony, or the assistance of a deacon and a sub-deacon.—
The music on these occasions is generally as full and as rich
as possible.
As to ordinary masses, there are some which are said for the
Christian's soul; for releasing it from purgatory, or mitigating
its punishment there. A sufficient sum must be left to the
parish priest for that purpose.
There are also Private Masses, for the restoration to health,
for travellers, and for returning thanks to Almighty God for par-
ticular mercies; these are ... Votive Masses.
The mass used at sea is called the Dry Mass, because on
those occasions the cup is omitted, lest the motion of the vessel
should occasion any º consecrated wine, which is the blood
of God, to be spilled.
There are º sorts of solemn masses, as the collegiate, the
pontifical, those celebrated before the pope, cardinals, or bish-
ops, at Christmas, Pession-week, &c.
When high mass is performed episcopally, or by a bishop, it
is attended with still greater ceremony and magnificence. As
soon as the bishop is observed to come in sight, the bells are
rung; that is of course, where bells are used, which is not very
common. On his setting his foot within the church doors the
organs begin to play; the master of the ceremonies gives the
sprinkle to the head-canon, who presents it, after he has kissed
both that and the prelate’s hand. His lordship sprinkles him-
OF THE ROMAN CATHOLICS. 49

self, and then the canons with it, in the name of the Father, the
Son, and the Holy Ghost; and then goes and says a prayerbe-
fore the altar, on which stands the i. sacrament, at a desk
º for that particular purpose, and does the same at the
igh altar, from whence he withdraws into the vestry, and there
puts on his peculiar ornaments in the following order:-
The sub-deacon goes to a little closet contiguous to the altar,
and takes from thence the episcopal sandals and stockings, which
he elevates and presents to the bishop. Then the deacon kneels
down, and pulls off his lordship's shoes and stockings, in the
midst of seven or eight acolites and readers, the former being
generally young persons, whose business it is to wait on the
pope, or serve in churches, as in this instance. The word itself
simply signifies followers. These are all dressed in their respec-
tive habits, and with the deacons, all upon their knees, spread
the prelate's robes.
Two of the acolites, or accolythi, after that they have washed
their hands, take the sacred habiliments, hold them up, and
give them to the two deacon-assistants, to put upon the bishop
as soon as he has washed his hands. The deacon salutes the
bishop, takes off his upper garment, and puts on his amice, the
cross whereof he devoutly kisses. Then they give him the albe,
the girdle, the cross, for his breast ; the stole, and pluvial.
Upon receiving each of these the bishop kisses the cross, there-
by to testify his veneration of that sacred emblem. The dea-
cons and assistants likewise kiss the holy vestments.
As soon as the bishop is seated, they put his mitre on, and a
priest presents him with the pastoral ring. The deacon give
him his right glove, and the sub-deacon his left, which each of
them kiss, as also the hand they have the honour to serve in all
these circumstances
Prayers intended to return God thanks for the sanctification
of his church by the Holy Ghost, are ejaculated, and adapted
to each individual piece of the episcopal robes. The devotion
of this ceremony is also supported and confirmed by the singing
the office of the tierce. These several robes, &c. have also
each a mystical or spiritual signification; as the stole describes
the yoke of the gospel; the taking off of the shoes alludes to
oses putting off his shoes. The pluvial was formerly used
by travellers, to represent the miseries of this life, &c. &c.
The bishop being thus dressed in all his habiliments, his
clergy range themselves round about him. Two deacons, who
are canons, place themselves on each side of him, both in their
ºalmaticus; and after them a deacon and sub-deacon. Then
the "gense-bearer, with the censer, and a priest, with the navel,
out of which the bishop takes the incense, puts it into the
** and gives it his benediction. After this he kisses the
crºss, which is upon the vestry altar ; and then goes in pro-
†." to the other altar, where he is to celebrate the mass.
.. º bearer walks at the head of the procession; two
candle-bearers, with lighted tapers in their hands, march
r
50 HISTORY, &c.

next on each side of him who bears the cross. All the clergy
follow them. The sub-deacon, who is to sing the epistle, car-
ries before his breast the New Testament shut, with the bish-
op's maniple in it. A deacon and priest march just before the
bishop : his lordship carrying his shepherd's crook in his left
hand, to dispense his blessings on those good Christians he
passes in his way.
The bishop being advanced to the altar, bows himself once
to the clergy and then advances on the first step of the altar;
delivers his crook to the sub-deacon, the deacon taking off the
mitre. Then the prelate and clergy all bow before the cross
on the altar; after which the clergy withdraw, except two
priest's assistants, one on his right hand and the other on his left,
with the incense-bearer, the sub-deacon, the two deacon's as-
sistants; and thus the ceremony of the mass-service begins,
the choir singing the Introit.
Want of room prevents a further description of the cere-
monies attending mass in the various forms in which that great
service, or sacrifice, is performed ; or an amusing account of
the solemn mass, as celebrated by the Pope himself, might
be given; a ceremony abounding with unusual pomp and mag-
nificence.
It would be equally amusing to describe the peculiar cere-
monies attending high-mass at Christmas, when his holiness
officiates ; but this cannot be done : space is only left to notice
some other topics of interest and importance connected with
this venerable and singular community of Christians.
The procession of the host on Good Friday in Catholic coun-
tries is peculiarly solemn; though not so grand and imposing
as on some occasions.
At Courtray, a town in the Austrian Netherlands, it was, and
it is believed still is, the practice on Good Fridays, to have a
grand procession to what they call Mount Calvary, when a poor
man is hired to represent the suffering Saviour, and in that ca-
pacity receives no small portion of thumps and blows. It was
also, once the custom at Brussels to have a public representa-
tion of the crucifixion; but I am inclined to believe, that the
advancement of knowledge has taught the agents to lay aside -
that absurd custom. And it should be observed, once for all,
that these, and such like practices, have nothing to do with
the ceremonies of the church properly speaking. In all Catho-
Hic countries, however, to this day, the practice of procession-
walking, on numerous occasions, particular on what is called
*. christi, is very prevalent.
he prone, or homily, ought not to be overlooked. Under
this word prone, we are to include the instruction which is giv-
en to the people relative to what is necessary to salvation; the
prayers ..F the church in a peculiar manner for the faithful; the
publication of festivals, fasts, banns of matrimony, holy orders,
and other things concerning the discipline of the church. The

OF THE ROMAN CATHOLICS. 51

prone follows the gospel in the performance of divine service.
It is performed with great ceremony and pomp.
It will be expected that some notice should be taken of the
use of beads, the rosary, &c.
The Roman Catholics tell us that the beads, (which are a
number of small beads strung loosely on a piece of thread or
silk) is a devotion, consisting of a certain number of Paternos-
ters and ſlue Marias, directed for the obtaining of the blessings
of God through the prayers and intercession of our Lady, that
is, the Virgin Mary. Those persons who use beads in their
devotions are generally found amongst the more ignorant and
poor of the congregation: they shift or move a bead every time
they have said a hail Mary, or a Lord's Prayer; and in the
service of the beads, they usually say ten hail Maries for one
ford's Prayer.
By the rosary is meant a method of saying or telling the
beads, so as to meditate on the incarnation, passion, and resur-
rection of Christ; and it is divided into three parts; each part
consisting of five mysteries, to be contemplated during the re-
petition of five decades, or tens, upon the beads. The five
first are called the joyful mysteries; namely, the annunciation,
the visitation, the nativity of Christ, and his representation in
the temple; the purification of the blessed Virgin; and Christ's
being found in the temple in the midst of the doctors, &c. The
next five are called the dolorous and sorrowful mysteries, hav-
ing a relation to the passion of Christ; as his agony in the gar-
den; his being crowned with thorns; his carrying his cross ;
his being scourged at the pillar; his crucifixion and death.
Then come five glorious mysteries, namely, the resurrection of
Christ; his ascension; coming of the Holy Ghost; assump-
tion of the blessed Virgin, &c. and the eternal glory of the
saints in heaven. This is, altogether, called the service of the
rosary.
It is the opinion of the Roman Catholics, that MIRACLEs have
not ceased in the church ; and some very recent instances have
been solemnly stated, by the present learned Dr. Milner, an
English Catholic prelate of great antiquarian and theologi-
cal repute ; but as those miracles are not admitted by all
Catholics, they will not here be described. There are many
very enlightened and truly liberal priests, who do not give
credence to every thing that is related of this kind; although
their general orthodoxy cannot be reasonably disputed.
The consecration of crosses, bells, vestments, vessels, &c.
must all be passed over, with barely mentioning that such are
the practices of this ancient church; as that of churches,
church-yards, bells, and regimental colours, is prevalent among
the reformed.
The same observation will apply to the sign of the cross;
though that ceremony is much more frequently used by Catho-
lics than by Protestants.

52 HISTORY, &c.

The feasts and fasts of the Catholic Church are numerous.;
and are observed by them with great veneration and punctuali-
ty. Catholics do really fast. Easter is kept with peculiar
zeal and solemnity by the Catholics : so is Christmas and other
holidays of that kind. Lent is also very rigidly observed by
them.
Evorcisms, or the casting out of evil spirits, are now but
seldom practised by the Roman Catholics ; but they constantly
exorcise salt, candles, water, &c. but all they mean thereby
is blessing those articles, by way of begging of God, that such
as religiously use them may obtain blessings, &c.
An Agnus Dei is a piece of wax, stamped with the Lamb of
God, blessed by the Pope with solemn prayer, and anointed
with the holy chrism. These were formerly articles of sale;
and the traffic in them was very productive. -
Every good Catholic on entering his place of worship first
dips his finger in the holy water, placed near the door ; then
crossing himself, gently bends the knee-looking towards the
altar. From this has arisen the practice among Protestants,
in the church of England, of putting their hats, or hands, be-
fore their faces, and uttering a short prayer, before they take
their seat at church.
We have also borrowed the practice of bowing at the name
of Jesus from the Roman Catholics, though, as will be shown in
another part, we do not use that ceremony so frequently as they
0.
The practice of burning candles, or wax-tapers, before the
image of saints, the crucifix, and in the churches is of very an-
cient origin. In the continental churches, the lamps are fre-
quently numerous, brilliant, and costly.
In describing the various forms and usages of the Catholic
Church, it is lamentable to notice the eagerness with which
many writers have quoted distorted representations professedly
at enmity with the church and people they attempt to delineate.
Prejudice and bigotry and imperfections are not confined to any
one sect of Christians. It is easier to sneer and to laugh than
to reason; and much easier to profess than to practice the
Christian duties. Let such as gratify themselves in seeking out
the errors and imperfections of any denomination of Christians
with a view of disputation only, and thus pass judgment upon
them, reflect upon the following Scripture texts. “Judge not
that ye be not judged.” “He that is without sin among you
let him cast the first stone.” “And why beholdest thou the
mote that is in thy brother's eye, and considerest not the beam
that is in thine own eye.” “Let all bitterness and wrath and
clamour and evil speaking be put away from you.” “If it be
possible as much as lieth in you live peaceable with all men.”
It is idle to suppose any body of Christians are entirely void
of error or imperfection. “ The heart of man is deceitful
above all things and desperately wicked.” These reflections
have been called forth from the considerations of the hasty
OF THE ROMAN CATHOLICS. 53

º which have been formed on the usages of the Catholic
church ; and particularly of Holy Water, the Canonization of
Saints, &c.
The Canonization of Saints takes place in the Catholic church,
on the proof, real or supposed, of miracles having been wrought
at or by their relics: this is a harmless opinion, and does not
abstract from the rationality of the Catholic in his conception
and practice of more weighty opinions, and is often ill-under-
stood by the unthinking reformist.
The kissing of the Pope’s toe originated in a desire to exhibit
profound humility and veneration for the successor and the
cause of Christ; from the notion, probably, that the more
lowly the appearance of attachment, the more holy the object
of it, and more devout the suppliant.
It remains only to describe the existing orders and societies of
priests in the Catholic church. At one time the religious orders
were extremely numerous ; but the improvements of modern
times have greatly reduced them. The march of reason and
commerce has done much for posterity ; and monastaries and
convents are now growing into disrepute, and out of fashion,
iſ over the Christian world.
Several Orders, as they are called, however still exist: it
will be sufficient to notice the most prevalent and numerous.
The BENEDICTINEs were formerly the great preservers and
propagators of learning in the Christian world; but they are
now greatly diminished in number and influence. Some houses,
however, still remain on the continent; and, were it only for
the service they have rendered to the republic of letters, they
merit the gratitude and respect of the whole Christian and phi-
losophic world. They follow what is called the rule of St.
Benedict, and were founded about the year 529. They have
somewhat relaxed their former austerity ; they were once
obliged to perform their devotions seven times in twenty-four
hours, and always walk two together ;-they fasted every day
in Lent, till six o'clock in the evening, and abated of their usual
time in eating, sleeping, &c. Every monk of this Order has
two coats, two cowls, a table-book, a knife, a needle, and a
handkerchief; and the furniture of his bed formerly consisted
of only a mat, a blanket, a rug, and a pillow.
To this Order the English owe their conversion to the Chris-
tian faith from the darkness and superstition of idolatry. They
founded the metropolitan church of Canterbury, and all the
cathedrals afterwards erected. One of this Order, Alcuisius,
founded the University of Paris; Guido, a Benedictine, in-
vented the scale of music ; and Sylvester, the organ. Many
pious and learned men, however, of this Order, still remain in
various parts of Christendom.
The Dominicans, also called Jacobins, and, in this country,
Black Friars, were at one time, the most powerful supporters
of the papal authoriry in the world. They were founded by St.
Dominic, a celebrated Spaniard, in the early part of the 13th
º HISTORY, &c.

century, and still exist in France and other countries. The
principal object of this Order was the extirpation of error, and
the destruction of heretics. They came to England about the
year 1221 ; and, in the year 1276, the lord mayor and alder-
men gave them two streets near the Thames ; where they had
a most magnificent monastary ; no part of which now remains,
but the place is still called Black Friars.
In contradistinction to the Franciscans, the order of St.
Dominic maintain that the Virgin Mary was born without ori-
ginal sin.
The modern term Jacobins was derived from this Order; and
some of the first and most active promoters of the French rev-
olution belonged to it.
The Flagellants can hardly be now said to have any existence
as a body –they never were a recognised Order. In all ages
of the world, a strange notion has existed that the Deity must
necessarily be pleased with the self-inflicted punishment of his
creatures; instances of this unaccountable infatuation exist
even at the present day.” These fanatics at one time maintain-


* The practice of inflicting self-punishment, in some instances, has
degenerated, or rather risen, into an occasion of rejoicing, or some
mere form. I know not précisely whence arose the Irish custom of
passing between the two fires of Beal. -
In the old Irish glossaries, noticed by Mr. Lhuwyd, mention is made
that the Irish druids used to light the solemn fires every year, through
which all four-footed beasts were driven as a preservative against con-
tagious diseases.
The Irish still preserve the ancient custom, and light the fires in the
milking yards; the men, women, and children, pass through, or leap
over these sacred fires; and the cattle are driven through the flames on
the first of May.
St. John's eve is another of those festivals, at which time the sacred
fires are lighted in every district throughout the kingdom, to the
amount of many thousands; in the remote part of the country, all
families extinguish their domestic fires, which must be re-lighted from
the bonfire.
In Ireland is an ancient cave and chapel, dedicated to St. Patrick.
The cave appears to have been cut out of the solid rock. Within it is
a very small rill of water, issuing from the rock at the side of the
chapel, and passing through it -
To this chapel and cave, on a certain day in each year, and on Pat-
rick's day in particular, the natives pay their devotions in pilgrimages,
which, for certain stages, they undertake barefoot; but when they
come to a certain spot in the way, they go on their bare knees, and
continue their devotions all the way to the cave, on stone and gravel,
intermixed with heath and grass. -
During their devotions at the cave, there is great struggling to get
a drop of the water, with which the cripples, and those who have bad
ulcers, are sure to wash themselves, in hopes of being made well.
They then put on shoes and stockings, and being now merry, are no
longer concerned for the sins that were the cause of this severe
OF THE ROMAN CATHOLICS. 5.


ed a very conspicuous figure, particularly in Italy: whenever a
kind of penitential procession was celebrated, the self-convicted
criminals marched solemnly through the streets, whipping them-
selves with the utmost severity, and imploring, in the most pite-
ous strains, the mercy of God.
To such an extravagant extent had this fanatical furor at
length proceeded, that Pope Clement VI. formally condemned
their practice and themselves as impious and pernicious heretics.
The practice of self-punishment is not yet abolished; even
in this enlightened age it is deemed meritorious.
The Franciscans were founded by St. Francis, in the year
1209; and it is, or was, a strict Order. At the time it was
founded, the churchmen, of every description, had become en-
ervated by riches. The pleasures of the table, the sports of the
field, and the allurements of luxury and sensuality, were in-


dulged in without restraint. The establishment of an Order,

founded on the injunctions of the Christian author, to his disci-
ples, when he says “provide neither gold, nor silver, not brass,
in your purses; neither two coats, nor shoes, nor yet staves: for
the workman is worthy of his meal;” was under these circum-
stances, highly proper
“The Rule of Penance of the Spiritual Father, St. Francis,”
printed at Douay, in 1644, says, that the brothers or sisters,
that are to be received into this Order, ought to be faithful cath-
olics; not tied to matrimony; free from debts; sound in body;
prompt in mind; not touched with any public infamy; reconciled
to their neighbours; and before their admission, to be diligently
ºned of these things, by those that have power to receive
them.
St. Francis built an edifice well calculated to be beneficial to
mankind, had his successor followed the essential parts of his
regulations. He no doubt intended that his followers should be
abstemious and moderate in all their appetites; but he likewise
intended that they should labour with their hands for their sub-
sistence; and serve in spiritual matters almost gratuitously. In-
stead of observing these wise and benevolent rules, they attach-
ed themselves to the observance of the most rigid poverty; and
a superstitious adherence to the coarseness and form of the hab-
it, particularly to the figure of the capuce. This became the
cause of many divisions; and finally occasioned the separation of
the society into three distinct and independent Orders, besides
other subdivisions, with particular statutes.
The Franciscans became a rich and powerful body, and they



penance; then they return in haste, both men and women, to a green
spot on the side of a hill, and begin dancing and carousing for the rest
of the day, which seldom passes without a general fight, or scuffle;
terminatiug, however, through the interference of the old men and
women, in good humour; after which they retire to their respective

homes, without retaining the least feeling of animosity against each
ºther -

jö HISTORY, &c.
widely extended their tenets and influence, but they are now
sunk into comparative meanness and insignificance. The Span-
ish Franciscan monks are particularly disgusting in their ap-
pearance and habits; the very sight of them, as a learned monk
of the Benedictine Order personally informed the author, would
dispose many *. not only to despise the individual, but set
them against all religious Orders whatever; and, perhaps, excite
antipathy to the catholic church itself, for suffering and encour-
aging a system of vandalism So meanly are the Spanish monks
and friars generally esteemed, that the Spaniards have an alliter-
ative proverb, expressive of abhorrence and contempt: “Quiem
dice Frayle, dice Fraude; whoever says friar says fraud:” all
this is the consequence of their departure from the rules and
duties of their several institutions. -
The order of St. Tugustine was founded in the year 1256.
Their rule was nearly similar to the Franciscans. Soon after
their institution they came to England, and progressively ob-
tained about thirty *..." in different parts: particularly one
in London, at the place still known by the name of Austin
Friars. When that most rapacious of all rapacious monarchs,
Henry VIII. formed the design of laying waste the church and
suppressing the monasteries, these monks decreased in power
and number, and gradually became extinct; but the Augustine's
still exist in catholic countries.
But of all the religious Orders that of the Jesuits was the
most powerful and influential; this society or Order, has been
suppressed and revived; extolled and defamed ; till the whole
world has become familiar with the word Jesuit, its meaning and
character.
This Order was founded in the year 1540, by an illustrious
Spaniard of the name of Ignatius Loyola ; he pretended to
nothing less than divine inspiration, and his order received the
distinguished title of the “Society of Jesus.” Besides the
three common vows of poverty, chastity, and monastic obedi-
ence, the Jesuits bound themselves to a vow of obedience to
the pope, to go wherever he should command them for the ser-
vice of religion, and without requiring anything from the holy
see for their support. This last vow seemed to be somewhat
at variance with the general spirit of the monastic life; which
taught men to separate themselves from the world, and from
connection with its affairs:–in the solitude and silence of the
cloister, and the cenobetical life, the monk is called on to work
out his own salvation by extraordinary acts of mortification and
piety ; he is dead to the world, and ought not to mingle in its
transactions; he can be of no benefit to mankind, but by his ex-
ample and prayers -
But in opposition to all this, the Jesuits became the most ac-
tive and operative body of men in the world: there was not
an affair º state, in any part of Europe, or even in India,
where they did not exert their influence in the most effective
manner. That they might have full leisure for this active ser
-
º,
º W. º
Passing through the fires on St. John's Day, p. 54.
N N N - º
- º - - S
§ N - \\\\\ s
- \\ --- Nº. -
N º Nºis
N N==
S -
N
N
==
º º --
º sºº's
Worshipping in St. Patrick's Cave. p. 54.
º






OF THE ROMAN CATHOLICS. 57
vice, they were totally exempted from those functions, the per-
formance of which is the chief business of other monks. They
appeared in no processions; they practised no rigorous austeri-
ties; they did not consume one half of their time in the repeti-
tion of tedious offices; but they were required to attend to all the
transactions of the world, on account of the influence which they
might have upon religion, they were directed to study the dis-
positions of persons in high rank, and to cultivate their friend-
ship ; and by the very constitution, as well as genius of the
order, a spirit of action and intrigue was infused into all its
members.
Other orders are to be considered as voluntary associations,
in which whatever affects the whole body is regulated by the
common suffrage of all its members. In this, a general chosen
for life by deputies from the several provinces, possessed power
that was supreme and independent, extending to every person,
and to every case. He, by his sole authority, nominated pro-
vincials, rectors, and every other officer employed in the gov-
ernment of the society, and could remove them at pleasure. In
him was wested the sovereign administration of the revenues
and funds of the Order. Every member belonging to it was
at his disposal; and by his uncontrollable mandate he could
impose on them any task, or employ them in any service. To
his commands they were required not only to yield outward
obedience, but to resign to him the inclinations of their wills,
and the sentiments of their minds. There is not in the annals
of mankind any example of such absolute despotism, exercised
not over monks confined in the cells of a convent, but over
men dispersed among all the nations of the earth. As the con-
stitutions of the Order vested in the general such absolute do-
minion over all its members, they carefully provided for his
being perſectly informed with respect to the character and
abilities of his subjects. Every novice, who offered himself as
a candidate for entering into the Order, was obliged to lay
open his conscience to the superior, or to a person appointed
by him : and in doing this he was required to confess not only
his sins and defects, but to discover the inclinations, the pas-
sions, and the bent of his soul. This manifestation was to be
renewed every six months. The society, not satisfied with
enetrating in this manner into the innermost recesses of the
eart, directed each member to observe the words and actions
of the novices; and he was bound to disclose every thing of im-
portance concerning them to the superior. In order that this
scrutiny into their character might be as complete as possible,
a long noviciate was to be permitted, during which they passed
through the several gradations of ranks in the society ; and
they must have attained the full age of thirty-three years, before
they could be admitted to take the final vows, by which they be-
came professed members. In order that the general, who was the
soul that animated and moved the whole society, might have
under his eye every thing necessary to inform or direct him, the
6
58 HISTORY, &c.

provincials and heads of the several houses were obliged to
transmit to him regular and frequent reports concerning the
members under their inspection. In these they descended into
minute details with respect to the character of each person, his
abilities natural or acquired ; his temper, his experience in the
affairs, and the particular department for which he was best
fitted. These reports, when digested and arranged, were enter-
ed into registers kept on purpose; that the general might, at
one comprehensive view, survey the state of the society in every
corner of the earth ; observe the qualifications and talents of
its members ; and thus choose, with perfect information, the
instruments, which his absolute power could employ in any
service for which he thought proper to destine them.
Unhappily for mankind, the vast influence which the Order
of Jesuits acquired, was often exerted with the most pernicious
effect. Such was the tendency of that discipline observed by
the society in forming its members, and such the fundamental
maxims in its constitution, that every Jesuit was taught to re-
gard the interest of the society as the capital object, to which
every consideration was to be sacrificed. This spirit of attach-
ment to their Order, the most ardent, perhaps, that ever influ-
enced any body of men, is the characteristic principle of the
Jesuits; and serves as a key to the genius of their policy, as
well as to the peculiarities in their sentiments and conduct.
The active genius of this Order, which penetrated the remotest
countries of Asia at a very early period of the seventeenth cen-
tury, directed their attention to the extensive continent of Ame-
rica, as a proper object of their missions. Conducted by their
leader, St. Francis Xavier, they formed a considerable settle-
ment in the province of Paraguay ; and made a rapid progress
in instructing the Indians in arts, religion, and the more simple
manufactures; and accustoming them to the blessings of secu-
rity and order. A few Jesuits presided over many a thousand
Indians. They soon, however, altered their views, and direct-
ed them altogether to the increase of the opulence and power
of their Order. Immense quantities of gold were annually
transmitted to Europe; and in the design of securing to them-
selves an independent empire in these regions, they industri-
ously cut off f communication with both the Spaniards and
Portuguese in the adjacent provinces, and inspired the Indians
with the most determined detestation to those nations. Such
was the state of affairs when, in the year 1750, a treaty was
concluded between the courts of º and Madrid, which
ascertained the limits of their respective dominions in South
America. Such a treaty was death to the projects of the
Jesuits: and the consequence was a violent contest between
the united forces of the two European powers and the Indians
of Paraguay, incited by the Jesuits. The crafty and vindic-
tive marquis of Pombal, who had raised himself from perform-
ing the duties of a common soldier, in the character of a cadet,
to be absolute minister of the kingdom of Portugal, could no









OF THE ROMAN CATHOLICS. 59

-
easily forgive this refractory conduct; and, perhaps he might
apprehend the downfal of his own authority, unless some deci-
sive check were given to the growing influence of this danger-
ous society. In the beginning of the year 1759, therefore, the
Jesuits of all descriptions were banished the kingdom of Portu-
gal; on the plea that certain of their Order were concerned in
the attempt upon the life of the king in September 1758; and
their effects were confiscated.
The disgrace of the Jesuits in France proceeded from dif-
ferent and more remote causes. By their influence the bull of
Unigenitus, which condemned so strongly the principles of the
Jansenists, was generally supposed to have been obtained. The
Jesuits, who omitted no opportunity of enriching their treasury,
engaged largely in trade, particularly with the island of Mar-
tinico: but certain losses falling heavily upon them, the Jesuit,
who was the ostensible person in the transactions, affected to
become a bankrupt, and to shift the payment of the debts he
had incurred from the collective body. As a monk, it was
evident he could possess no distinct property; and he had
been always considered as an agent for the society. The affair
was, therefore, litigated before the parliament at Paris, who
were not too favourably disposed to the holy fathers. 1.
the course of the proceedings, it was necessary to produce the
institute of rules of their Order, which were found to contain
maxims subversive equally of morals and of government: other
political motives concurring at the same time, the Order was
abolished in France by a royal edict, in the year 1762, and
their colleges and possessions alienated and sold. Pope Gan-
ganelli, on the 21st of July, 1773, signed a brief for the final
suppression of the Jesuits.
This account is chiefly given on the authority of Dr. Grego-
ry’s History of the Church; and considering that it comes from
an avowed enemy of the Catholic religion, is, upon the whole,
a faithful description of this famous Order.
When the present king of Spain, Ferdinand VII. was restor
ed to his crown and kingdom, by the exertions of the English,
under the Duke of Wellington, and those renowned patriots the
Spanish Cortes, he attempted to restore the Inquisition and the
Order of the Jesuits; but the Revolution which afterwards took
place in that kingdom thwarted these tyrannical intentions—it is
hoped forever. The present Emperor of Russia, Alexander,
has recently forbidden the Jesuits from exercising their func-
tions in his dominions.
It cannot be denied, that to this Order the world has been
indebted for the encouragement they have given to arts, science,
and literature ; and their various knowledge will long be es-
teemed, while their immoralities are detested.
In England there is a college or monastery of Jesuits, situate
in the county of Lancaster: that establishment is conducted in
a very respectable manner; and the members conduct them-




60 HISTORY, &c.
selves in the true spirit of their religion, without embroiling
themselves with the affairs of the world.
Mosheim, and other writers, have given us the following ac-
count of the truly respectable and venerable Order of Jansen-
Isrs, founded in France in the year 1640.
The founder of this Order was Cornelius Jansen, originally
professor of divinity in the university of Louvain, and after-
wards bishop of Ypres, in Flanders. This eminent and learn-
ed person became early attached to the writings of St. Augus-
tine, and had imbibed all that father's opinions concerning the
nature of human liberty and divine grace. The chief labour of
his life was exhausted in digesting these opinions into a regular
treatise, which, in honour of his master, he entitled Augustinus.
He left the work complete at his death, in 1638, and submitted
it, by his last will, to the holy see. The publication might,
possibly, have passed with little notice; or, at most, like man
other speculations, have enjoyed only a temporary celebrity, if
the imprudence of the Jesuits, who were alarmed by an imagi-
nary attack on their infallibility, had not selected it as an ob-
ject on which they might display their unbounded influence.
The famous cardinal Richelieu was not favourably disposed to
the memory of its author, who, in a former work, had condemn-
ed the politics of France; and, therefore, uniting with the Jesu-
its, he procured the condemnation of the work of Jansen, by
successive bulls. Persecution generally produces opposition;
and, perhaps, the unpopularity of the Jesuits mighttend consid-
erably to increase the disciples of Jansen. His doctrines were
embraced by a considerable party, both in France and the Ne-
therlands, and had the honour to rank among their defenders
James Boonen, arch-bishop of Malines, Libertus Fromond, An-
thony Arnauld, Blaise Pascal, Peter Nicholas, Pasquier du
Quesnel, and many others of scarcely inferior reputation. The
utmost vigilance of the church could not exclude the spirit of
Jansenism from penetrating the convents themselves; but none
was so distinguished as the female convent of Port Royal, in the
neighbourhood of Paris. These nuns observed the strict rules
of the Cistertians: the vale in which the convent was situated
soon became the retreat of the Jansenist penitents, and a num-
ber of little huts were presently erected within its precincts.
After various vicissitudes of persecution, in 1709, the nuns re-
fusing to subscribe the declaration of Alexander VII, the weak
and intolerant Louis XIV. ordered the whole building to be
utterly demolished.
The principal tenets of the Jansenists are as follow : 1. That
there are divine precepts, which good men, notwithstanding
their desire to observe them, are, nevertheless, absolutely una-
ble to obey: nor has God given them that measure of grace
which is essentially necessary to render them capable of such
obedience. 2. That no person, in this corrupt state of nature,
can resist the influence Fiº. grace, when it operates upon
the mind. 3. That, in order to render human actions merito-





|
-

OF THE ROMAN CATHOLICs. U 1

rious, it is not requisite that they be exempt from necessity, but
that they be free from constraint. 4. That the Semipelagians
err greatly in maintaining that the human will is endowed with
the power of either receiving or resisting the aids and influen-
ces of preventing grace. 5. That whoever affirms that Jesus
Christ made expiation, by his sufferings and death, for the sins
of all mankind, is a Semipelagian,
It will be observed, that the Jansenists hold some opinions
not very much unlike some of the Calvinian tenets. Many of
the English catholics are attached to Jansenism.
The history of the Roman Catholic Religious Orders may
be concluded by the following account of a Society formed a
few years ago in America, under the title of the Order of St.
Sulpicius. The author is indebted for this information to an
amiable Benedictine Monk.
The persons forming this society were fortunate enough to
escape the horrors and dangers of the French Revolution; and
saving a small remnant of their property, they took refuge in
the Únited States, and established themselves at Baltimore ;
where, conformably to their profession, they engaged them-
selves to communicate religious and literary instruction. In the
beginning their labours were confined to the instruction of
young men, destined for the church; but the candidates for the
priesthood being few in that country, they afterwards admitted
respectable persons of every description, to the participation
afforded by their institution. Those that profess the catholic
communion are regularly instructed in the doctrines and prace
tices peculiar to their church ; whilst the Protestants are mere-
ly obliged to attend the places of worship to which they respec-
tively belong. By this impartial and equitable line of conduct,
proper discipline, and a strict attention to their professional
duties, they have founded one of the most respectable literary
establishments of the present day. Their course of education
is not limited to the study of Greek and Latin, Literature,
hilosophy, and the different branches of the Mathematics :
but comprehends the liberal and ornamental arts; as dancing,
music, botany, natural history ; and the living languages.
Besides these advantages that may be considered purely
Icoal and academical, the benefits of this college are extended
to the whole country. The inhabitants of Baltimore and its vi.
cinity are particularly benefitted by the residence of these
worthy ecclesiastics; for, notwithstanding their professional
duties, they do not neglect the cultivation of those arts which
are subservient to the comforts of life. They have a regular
portion of land, sufficient to furnish their numerous community
with abundance of fruit and vegetables of every kind; and they
have naturalized many exotics; including a great number ºf
the productions of the West Indies, without any shelter or ar.
tificial heat. In their green and hot-houses they raise such
plants as cannot thrive in the open air, for the purpose of bot-
anical improvement, and the bººfit of the curious. They have
- 6 -
62 HISTORY, &c.
also erected an elegant little church, in the most ancient style
of architecture. Thus they contribute to diffuse a taste for the
fine arts; while the labouring and manufacturing parts of the
community are benefitted by obtaining employment under
them.
The following authorities have been consulted in describing
the Roman Catholic religion, and religious ceremonies;–The
Creed of Pope Pius IV. -The Decrees and Catechism of the
Council of Trent –The Catholic Christian Instructed—and
many other authors.
In addition to the previous full details of the catholic religion
and ceremonies, the reader will be gratified and instructed by
the following eloquent passages from the Life of Chaucer: —
The authors or improvers of the Romish religion were per-
fectly aware of the influence which the senses possess over the
heart and the character. The buildings which they constructed
for the purposes of public worship are exquisitely venerable.
Their stained and painted windows admit only a “dim religious
light.” The magnificence of the fabric, its lofty and concave
roof, the massy pillars, the extensive aisles, the splendid choirs,
are always calculated to inspire the mind with religious solem-
nity. Music, painting, images, decoration, nothing is omitted
which may fill the soul with devotion. The uniform garb of
the monks and nuns, their decent gestures, and the slowness of
their processions, cannot but call off the most frivolous mind
from the concerns of ordinary life. The solemn chaunt and
the sublime anthem must compose and elevate the heart. The
splendour of the altar, the brilliancy of the tapers, the smoke
and fragrance of the incense, and the sacrifice, as is pretended,
of God himself, which makes a part of every celebration of
public worship, are powerful aids to the piety of every sincere
devotee. He must have a heart more than commonly harden-
ed, who could witness the performance of the Roman Catholic
worship on any occasion of unusual solemnity, without feeling
strongly moved.
Whatever effect is to be ascribed to such spectacles, was
generated in ways infinitely more multiform in the time of
Chaucer, than in any present country of the Christian world.
Immense sums of money had been bequeathed by the devout
and the timorous to pious and charitable purposes. Beside the
splendour of cathedrals and churches not now easily to be con-
ceived, the whole land was planted with monastic establish-
ments. In London stood the mitred abbeys of St. John and of
Westminster, in addition to the convents of nuns, and the abodes
of monks and of friars, black, white, and grey. Every time a
man went from his house he met some of these persons, whose
clothing told him that they had renounced the world, and that
their lives were consecrated to God. The most ordinary
spectacle which drew together the idle and the curious, was
the celebration of some great festival, the performance of
solemn masses for the dead, or the march of some religious

-
OF THE ROMAN CATHOLICS. 63
procession, and the exhibition of the Bon Dieu to the eyes of an
admiring populace. Henry VIII., the worse than Vandal of
our English story, destroyed the inhabitants and the memori-
als which belonged to our ancient character, and exerted
himself to the best of his power to make us forget we ever had
ancestors. He who would picture to himself the religion of the
time of Chaucer must employ his fancy in rebuilding these
ruined edifices, restoring the violated shrines, and collecting
again the scattered army of their guardians. -
Besides every other circumstance belonging to the religion of
this period, we are bound particularly to recollect two distin-
guishing articles of the Roman Catholic system ; prayer for the
dead, and the confession of sins. These are circumstances of
the highest importance in modifying the characters and senti-
ments of mankind. Prayer for the dead is unfortunately liable
to abuses, the most dangerous in increasing the power of the
priest; and the most rediculous, if we conceive their masses
(which were often directed to be said to the end of time) and
picture to ourselves the devout of a thousand years ago showing
and elbowing out, by the multiplicity of their donations of this
sort, all posterity, and leaving scarcely a bead to be told to the
memory of the man who yesterday expired. But, if we put
these and other obvious abuses out of our minds, we shall
probably confess that it is difficult to think of an institution
more consonant to the genuine sentiments of human nature,
than that of masses for the dead. When I have lost a dear
friend and beloved associate, my friend is not dead to me.
The course of nature may be abrupt, but true affection admits
of no sudden breaks. I still see my friend; I still talk to him.
I consult him in every arduous question ; I study in every
difficult proceeding to mould my conduct to his inclination and
pleasure. Whatever assists this beautiful propensity of the
mind, will be dear to every feeling heart. In saying masses
for the dead, I sympathise with my friend. I believe that he
is anxious for his salvation: I utter the language of my anxiety.
I believe that he is passing through a period of trial and puri-
fication; I also am sad. It appears as if he were placed be-
yond the reach of my kind offices; this solemnity once again
restores to me the opportunity of aiding him. The woºd is
busy and elaborate to tear him from my recollection; the hour
of this mass revives the thought of º in its tenderest and
most awful form. My senses are mortified that they can no
lºnger behold the object ºf their cherished gratification, but
this disadvantage is mitigated, by a scene, of which my friend
is ſhe principle and essence, presented to my senses. y
nº auricular º is ºxposed to some of
- Jºons as masses tº the dead, and is connected
with many not less conspicuous advantages. There is . .
restless and unappeasable propensity of the mind than the love
of communication. The desire to pour out I in th -
of a confident and a friend. There is Our Soul in the ear
- - no more laudable check





64 HISTORY, &c.

upon the moral errors and deviations of our nature, than the
persuasion that what we perpetrate of base, sinister, and dis-
graceful, we shall not be allowed to conceal. Moralists have
recommended to us that, in cases of trial and temptation, we
should imagine Cato, or some awful and upright judge of virtue,
the witness of our.actions; and that we should not dare to do
what he would disapprove. Devout men have pressed the con-
tinued recollection of the omnipresence of an all-perfect Being.
The Roman religion, in the article here mentioned, directs us
to some man, venerable by character, and by profession devot-
ed to the cure and relief of human frailties. To do justice to
the original and pure notion of the benefits of auricular confes-
sion, we must suppose the spiritual father really to be all that
the office he undertakes requires him to be. He should have
with his penitent no rival passions nor contending interests.
He is a being of a different sphere, and his thoughts employed
about widely different objects. He should have with the per-
son he hears, so much of a common nature, and no more, as
should lead him to sympathise with his pains, and compassion-
ate his misfortunes. In this case we have many of the advan-
tages of having a living man before us to fix our attention and
satisfy our communicative spirit, combined with those of a
superior nature which appears to us inaccessible to weakness
and folly. We gain a friend to whom we are sacredly bound
to tell the little story of our doubts and anxieties, who hears us
with interest and fatherly affection, who judges us uprightly,
who advises us with an enlightened and elevated mind, who
frees us from the load of undivulged sin, and enables us to go
forward with a chaste heart and purified conscience. There is
nothing more allied to the barbarous and savage character than
sullenness, concealment, and reserve. There is nothing which
operates more powerfully to mollify and humanise the heart
than the habit of confessing all our actions, and concealing none
of our weaknesses and absurdities.
Several other circumstances in the Roman Catholic religion,
as it was practised in the fourteenth century, co-operated with
those which have just been mentioned, to give it a powerful
ascendancy over the mind, and to turn upon it a continual re-
collection. One of these is to be found in the fasts and absti-
nences of the church. These were no doubt so mitigated as
scarcely to endanger any alarming consequences to the life or
health of the true believer. But they at least interfered, in
some cases, to regulate the diet, and in others to delay the
hours of customary refection. One hundred and twenty-six
days may easily be reckoned up in the calendar, which were
modified by directions of this sort. Thus religion, in its most
palpable form, was continually protruded to the view, and gain-
ed entrance into every family and house.
The preparation for death is one of its foremost injunctions.
The Host, that is, the true and very body of his Redeemer, is
conducted in state to the dying man's house, conveyed to his

p. 63.
|-！7
ſaeïſºſ
·
ſ.
Eſae№ſ/;）//，
Auricular Confession of the Catholics.
（±（√∞
ſº （№.
p. 64.
The Sacrament of Extreme Unction.










OF THE ROMAN CATHOLICS. 65

chamber, and placed upon his parched and fevered tongue; he
is anointed with holy oil; and, after a thousand awful ceremo-
nies, dismissed upon his dark and mysterious voyage. Every
thing is sedulously employed to demonstrate that he is a naked
and wretched creature, about to stand before the tribunal of an
austere and rigorous judge ; and that his blameless life, his un-
daunted integrity, his proud honour, and his generous exertions
for the welfare º will all of them little avail him on this
tremendous and heart-appalling occasion.
The foregoing account of the Catholic Church is principally,
from a respectable English author, who writes with a good deal
of feeling, and discovers, in some parts of his account, a par-
tiality in favour of the Catholics, and, in others an unnecessary
severity. The Catholics are to be considered a large part, and
at the present day, a very interesting part, of the visible
Church of Christ. They have their errors, great errors, but
they have always held the Scriptures to possess the highest au:
thority, and their Creeds, in highest repute, are scriptural and ,
evangelical. The exertions of the present day to disseminate
the scriptures among the Catholics, have been eminently success-
ful. Much less opposition to this work is experienced than was
generally expected. And, so far as opportunity, has been aſ-
forded, catholics discover an unexpected solicitude to procure
and read the sacred Volume. There is no more devoted or
successful labourer in the Bible cause, at the present time, than
the eminent Professor Van Ess, a catholic clergyman at Mar-
burg in Germany.
#. state of the catholic church has greatly meliorated since
the Reformation, and their progress in improvement was never
more rapid than at the present time. The number of persons
devoted to the ascetic life, withdrawn from society and from
usefulness, confined to the idleness of the convent, is daily di
minishing. The odious tribunal of the Inquisition, if it be not
already, finally abolished, surely must be soon. The increase
of education and the establishment of common schools, in all
catholic countries, a distinguishing characteristic of the present
times, will gradually destroy many of the offensive features of
their religious system. The intercourse between Cutholics and
Protestants is constantly increasing, and this will lead good men
to see their own deficiencies, as well as the excellencies of their
Christian brethren. A system of religion that is stable, main-
taining the primary principles of the gospel of Christ, not to be
withdrawn from its own steadfastness, is always more safe, and a
greater security to the cause of righteousness than one that is
carried about with every wind of doctrine.
No civil government was ever more attentive to passing
events, and to the general state of mankind, than the court of
Rome. The events of the present age have given an impulse
to the moral world which is irresistible. The religion and gov-
ernment of nations must and will be adapted to the state of the
times. Individual opinion must be respected, and the minds of
66 RELIGION AND CEREMONIES

men must be convinced of the truths they are called to believe,
and of the reasonableness of the duties they are required to
practise. While the Lord Jesus sends his gospel to nations that
hitherto have known him not, he sheds increasing light upon
those countries in which his truth has been long obscured by the
darkness of error. We trust the day of the peace of the Church is
approaching, when God will give to his Son all parts of the earth
for his possession. It is not to be expected that the Catholic
Church will be lost, in the changes which will take place at the
approach of that day : but, like every portion º visible
church, will be purified of its errors and corruptions, and be
made meet for the approbation of its Saviour. It has a little
strength, and in an important sense, has not denied the name of
the Lord Jesus.

CHAPTER II.
THE GREEK CHURCH.
THE greatest division of the Christian Church that has yet
taken place, and one more ancient than any other that has be-
come permanent, is into the Eastern and Western Churches.
The respective limits of the two departments have had fre-
quent variations, but, generally, the Eastern Church has in-
cluded all who acknowledge the religion of Christianity in
Asia, Africa, and the eastern parts of Europe. The Western
Church includes the central and western countries of Europe,
from which have sprung all the churches on the continent of
America.
These two portions of Christendom have been commonly de-
nominated in modern times, the Greek and Latin Churches.
The eastern was called the Greek Church because it included
ancient Greece; its principal centre was at Constantinople,
and the public proceedings of the Church, together with their
forms of worship, have been, generally, in the Greek language.
The Western has been denominated the Latin Church, as its
principal seat was at Rome, and the Latin language has been
Fºy used in the liturgies and public transactions of the
'hurch.
The primary cause of this ancient division, which became
the source of great calamities to the Christian world, was the
removal of the seat of empire from Rome to Constantinople.
This event took place in the year 330, a few years after the
Emperor Constantine had embraced the Christian faith, and
the pagan persecution ceased. The church, now released
from the º which had been endured ever since the
ascension of Christ, in the enjoyment of external prosperity,
decorated with the splendours of wealth and power, became






OF THE GREEK CHURCH. 67

the object of attention to worldly minds, and declined from
that purity and internal peace which had been, hitherto, its
greatest ornament and strength. The jealousies, which natur-
ally arose between the modern and ancient capital, became, in
their progress, as injurious to the peace of the church, as they
were fatal to the perpetuity of the empire.
In the first ages of Christianity all of its ministers possessed
an equality of office. The terms, Bishop, Elder, Minister, are
used in the New Testament, interchangeably, referring to the
same office, with the same rights and duties in the church. A
number of churches, within certain convenient limits, usually
united together, for their mutual benefit, for additional strength,
and for the proper maintenance of gospel order, which would
naturally become an established ecclesiastical body. For the
sake of convenience and due order of proceeding, the pastor
of the church in the principal town gradually became the
standing moderator and presiding officer of the body. By de-
grees this distinction was claimed as a matter of right, and,
with more or less reluctance, was acceded to by the other pas-
tors and churches. This led to the establishment of bishops
as a superior order of clergy in the Christian church.
Upon the same principle that the clergy of the provincial
towns acquired a superiority over their brethren in the vicinity,
the bishops of the great cities claimed a precedence above all
others of the episcopal order. This led to a distinct denomina-
tion in the clerical office, and introduced the titles of metropli-
tan bishops and archbishops. An additional authority and su-
premacy were given by the Christian emperors to the bishops
of Rome, Constantinople, Antioch, and Alexandria, who exer-
cised a certain controul overall other bishops and churches, and
were dignified by the title of Patriarchs. As the declining purity
and increasing opulence of the church afforded additional mo-
tives to aspiring ambition, the patriarch of Constantinople, with
the countenance of the imperial city, gradually acquired a
superiority over those of Antioch and Alexandria, while the
patriarch of Rome, through a variety of concurring causes, was
rapidly increasing his dominion over all the churches of the
West. These two ambitious prelates had been too successful
in their progress to wealth and power to endure with patience
the sight of a rival. One presiding in the metropolis, and the
other in the most august city of the empire, each claimed the
supremacy, and, in vindication of their claims, involved the
respective portions of the church in perpetual contentions.
While good men exceedingly regretted these events, which
brought so great a reproach upon the Christian cause, all
attempts to reconcile the contending parties seemed infec-
tual. At times the contest would abate for a season, but various
causes were constantly increasing the alienation.
In the beginning of the seventh century, one of the gloomiest
periods of the church, about the time of the rise of Mahomet-
tanism, Phocas, an inhuman tyrant, who had obtained the impe-

§3 RELIGION AND CEREMONIES
rial crown at Constantinople by the murder of the reigning
emperor, knowing in what a light his character must be viewed
in that city, and desirious to obtain support in the distant pro-
vinces, proclaimed Boniface, the patriarch of Rome, universal
bishop of the Christian church. All others were directed to
acknowledge his supremacy. As a violent death soon depriv-
ed the tyrant of power to enforce his command, and as his reign
was considered a usurpation, the edict of Phocas was generally
treated with contempt. The Roman pontiff, however, has
never ceased to assert his supremacy, from that time, and has
condemned as schismatics all Christians who do not acquiesce
in his arrogant pretensions.
In the next age the breach between the Eastern and the West-
ern churches was widened by violent contentions respecting the
worship of images. This practice was advocated by the
Latins, and violently opposed by the Greeks. The latter, how-
ever, after the long controversy had subsided, gradually fell
into the practice, and adopted the error of the churches of the
West. But “the great schism,” as it has generally been call-
ed by ecclesiastical writers, may be considered as established,
from the time of the claim of the title of Universal Bishop by
the Roman Pontiff. And, from that time to the present, there
has been an alienation between the Greek and Latin Churches
which no efforts have been able to reconcile. The separation,
however, was not considered as confirmed, till about the middle
of the ninth century. -
The Eastern, or Greek Church, may be considered as divid-
ed into two distinct communities. The first, that of the Greek
Christians, properly so called, who agree in all points of doc-
trine and worship with the Patriarch residing at Constantinople,
and are subject to his jurisdiction.
The second comprehends those Christians who are not sub-
ject to the Patriarch of Constantinople, and who differ in some
respects, from him in doctrine and forms of worship.
SECTION I.
Of the Greek Church subject to the Patriarch of Constantinople.
The Oriental or Greek church is the most ancient of all Chris-
tian churches ; for, though it may be granted that the Roman
pontiff had acquired a spiritual, or rather a temporal jurisdic-
tion, before the patriarch of Constantinople, and perhaps be-
fore any other Oriental patriarch, yet it cannot be doubted that
the first Christian church or society was established at Jerusa-
lem.
The next churches were, doubtless, those of Syria and
Greece; and if ever St. Peter was at Rome, which has not yet
been fully ascertained, it was not till after he had been bishop
of Antioch ; so that the Latin church is unquestionably the
daughter of the Greek, and is indebted to her for all the bles-
L |
|º
- º ºsº-
º, ºr
º! |R
|| ºlº
º - |
-
-- º
-> Esº sº
---
>Esº
Baptism in the Russian Greek Church.
Worship in the flrmenian Greek Church. p. 102.


















ÖF THE GREEK CHURCH. 69

sings of the gospel: a truth which one of our own bishops
acknowledged in the Council of Trent.
“The law went out of Zion, and the word of the Lord from
Jerusalem.” This city was the mother of all churches;–the
original emporium of the Christian faith; the centre from which
the ºins rays of Christianity diverged and spread over the
World.
In the history of the Greek Church, from the fatal separation in
the ninth century, little occurs, that is interesting, excepting the
Crusades, or holy wars, and the vast accession that was made to it
by the conversion of the Russian dominions, in the 10th century,
till about the middle of the fifteenth (1453,) when Mahomet the
II. took Constantinople, and overthrew the Grecian Empire,
under Constantine Palaeologus, the last of the Byzantine Caesars.
With the empire of the Greeks, their religious establishment
was overthrown; and though a partial toleration was at first
permitted, the religious despotism of their conquerors soon con-
tracted it within more confined limits, and reduced the Chris-
tian religion and its professors to the miserable state in which
they now exist under the yoke of the Ottomans. The Greek
church still subsists under the sceptre of Mahomet. But how
does it subsist Like the tree (says the venerable Bishop
Horne) that had suffered excision, in the dream of the Chaldean
monarch ; its root indeed remains in the earth, with a band of
iron and brass, and it is wet with the dew of heaven, until seven
times shall have passed over it; at the expiration of which,
it may come into remembrance before God, and again bud, and
put forth its branches, and bear fruit, for the shadow and sup-
port of nations yet unknown. But at present its condition is
not to be envied or coveted. The Mahometan power has been
raised up to be the Pharaoh, the Nebuchadnezzar, and the An-
tiochus Epiphanes of these last days, to the Eastern churches.
Let those therefore that now stand, “be watchful, and strength-
en the things that remain, that are ready to die.” lest they also
fall. The promise of divine protection, and indefectible sub-
sistence is not made to any particular church or churches, but
to the church of Christ in general ; and as the Seven Churches
of Asia have, of a long time, almost wholly disappeared, and
the glory of the Greek. Church has for ages been wretchedly
obscured, so may any church or churches, however flourishing
now, be one day equally obscured: and, sooner or later, even
wholly extinguished and forgotten.
Distinguishing Doctrines.—The Greek church agrees in
most things with either the church of Rome, or the Reform-
ed church; wherein it differs from the one, it for the most
part, agrees with the other. Many of the corruptions of
the church of Rome arose before the final separation took
place between it and the Greek church; and, as many of
these had their origin in the East, they continued in both
churches after the division, so that, in the Greek church, may
be found many of what we consider as errors in the Latin

-
70 RELIGION AND CEREMONIES

church; but, though the former has departed widely from the
faith which it once professed, and is now sunk into deplorable
ignorance and superstition, it can scarcely be admitted that it
is so corrupt as the latter.
It agrees with the reformed church, in disowning the pre-
tended supremacy and infallibility of the Pope, and the church
of Rome as the true Catholic church ; and in rejecting purga-
tory by fire, graven images, the celibacy of the secular
clergy-and in administering the sacrament in both kinds :-but
it differs from it in the number of sacraments, in using pictures,
—in admitting the invocation of sainsts, in transubstantiation,
and, of course, the adoration of the host; and, though it rejects
purgatory, it has something that may be said to resemble it :
and it admits masses and services for the dead.
But as this church has no public or established articles of
faith, like those of the United church of England and Ireland,
&c. we can only collect what are its doctrines, from the coun-
cils whose decrees it receives.—from the different offices in its
liturgies.—and from the catechisms which it authorizes to be
tºught.
The Holy Scriptures, and the decrees of the first sevengen-
eral councils, are acknowledged by the Greeks as the uſe of
their faith; and the doctrine of the Trinity, together with the
articles of the Nicene and Athanasian creeds, are received by
them, in common with most other Christians. In one particular
indeed, they differ from the other churches of Europe, whether
Romish or reformed, viz. in believing that the Holy Spirit pro-
reeds from the Father only, and not from the Father and the
Son ; and, in defence of this opinion, they appeal to the Holy
Scriptures,”—ecclesiastical history, the acts of councils:-the
writings of the Fathers, ancient manuscripts, and especially to
a copy of the Nicene or Constantinopolitan creed, engraven on
two tables of silver, and hung up in the church of St. Peter, at
Rome, by order of Leo III., in the beginning of the 9th century,
where, we are told, it still appears without the interpolation in
dispute. They assert, that the bishops of the church of Rome,
without consulting those of the Eastern churches, and without
any regard to the amathema of the council of Ephesus, have ad-
ded the word Filioque (and the Son) in the Nicene creed . Yet,
to remove all suspicion of their entertaining any heterodox
opinion in regard to the third person of the ever ..". Trin-
ity, they declare, that “they acknowledge the Holy Spirit to
be of the same substance with the Father and the Son;–to be
fºod from eternity, proceeding from the essence and nature of
the Father, and to be equally adored.”
They have seven sacraments, or, as they term them, myste-
ries; which are defined to be, “ ceremonies or acts appointed
by God, in which God giveth, or signifieth, to us his grace.”
This number they have probably received from the Latin



*See St. John xv. 26.
OF THE GREEK CHURCH. 71

church, several of them having no foundation in scripture or an-
tiquity as sacraments. They are, 1. Baptism; 2. The Chrism,
or baptismal unction ; 3. The Eucharist, or sacrament of the
Lord's Supper; 4. Confession ; 5. Ordination; 6. Marriage;
and, 7. The Euchelaion, or Mystery of the Holy Oil, with
prayer.
f these, Baptism and the Eucharist are deemed the chief;
both which, together with the Baptismal Unction and Confes-
sion, are to be received by all Christians; but of the other three,
* not even the Euchelaion, is considered as obligatory upon
all.
With respect to baptism, I am not aware that they hold any
peculiar opinions as to its nature; but they lay so É. stress
on its necessity to salvation, that, with the º of Rome, they
admit of lay baptism when a priest or deacon cannot be had to
administer it ; and they never repeat it on any occasion what-
ever. They baptise by immersion, and they use the trine im-
mersion, or form of dipping the child thrice in water ; but, pre-
vious to baptism, the child, though not two months old, must be
solemnly initiated into the church, as a catechumen, through the
medium of its sponsors, when exorcism is used ; and the other
rites and ceremonies connected with the administration of this
sacrament are equally singular. Formerly only one sponsor
was required, and there have been regulations to prevent more ;
but they are not now observed ; nor is the number limited in
the Greek church. It is however not unworthy of notice, that
a godfather is nºt permitted to marry his goddaughter.
When the º is baptised, the priest proceeds immediately
to anoint it with the holy chrism; for this, though reckoned a
distinct mystery, is inseparable from baptism. Previous to
baptism, the child was anointed with oil, which was likewise
used in the consecration of the baptismal water; but this
chrism is a very different thing from it,” and consists of various
oils, and other precious ingredients, which, in different propor-
tion, are all boiled together, and afterwards solemnly consecra-
ted by a bishop. It can be prepared only by a bishop, and only
on Maunday Thursday, i. e. Thursday in Passsion Week ; and,
as the anointing with it is substituted in place of the apostolical
rite of laying on of hands, called confirmation in the churches
of Rome and England, and is occasionally used for some other
purposes, great quantities of it are of course prepared at once,
and distributed+ among the different churches of each diocese.
This Anointing the Greeks call “the seal of the gift of the
Holy Ghost ;” which words the priest repeats while he applies

*It likewise differs from, and is much more costly than, the chrism
or ointment, which was used for confirmation in the ancient church, and
which was made simply of oil olive, and the balm of Gilead.
f In round vials, or alabaster boxes, in allusion to that which Mary
Magdalen broke and poured on our Saviour's head-Thompson's
Travels, vol. i. p. 594,

72 RELIGION AND CEREMONIES
the chrism, or holy oil, to the forehead, eyes, nostrils, mouth,
ears, breast, hands, and feet, of the child.
Immediately after, or some days after, as ordered, the child
is again brought to the church; when the priest, after praying
for it, unties its girdle, and linen clothes; and then taking a
new sponge, moistened with clean water, he washes its face,
breast, &c. saying, “Thou hast been baptised, enlightened,
anointed, sanctified, and washed, in the name of the Father,
and of the Son, and of the Holy Ghost, now, and for ever, even
unto ages of ages. Amen. Archbishop Platon observes that
the invisible effects of Baptism are only obtained by faith,
and adds, “for the words of the º remain unalterable,
Except a man be born of water, and of the spirit, he cannot en-
ter into the kingdom of God. In the baptism of infants, in place
of their own faith, that of their parents and sureties serves, and
is sufficient.”
The last ceremony appended to baptism, is that of the
tonsure, or cutting the hair of the child's head in the form of
the cross; when the priest offers up for it several prayers, all
alluding to the rite to be performed ; and then cuts its hair
crosswise, saying, “ N. the servant of God, is shorn, in the
name of the Father, and of the Son, and of the Holy Ghost,”
&c. as above.
For the celebration of the Lord's Supper, the Greeks have
three liturgies that are occasionally used, viz. that of St.
Chrysostom, which is in ordinary daily use ; that of St. Basil,
used upon all the Sundays of the great fast, or lent, except
Palm Sunday; upon Holy Thursday and Saturday, or Easter
Eve; upon the vigils of Christmas and the Epiphany ; and
upon St. Basil’s day —and that of the Pre-sanctified, which is
used on all the week days during the great fast, except Satur-
days, Sundays and the Lady Day. The liturgies of St. Chry-
sostom and St. Basil are supposed to have been considerably
corrupted, particularly the former ; in their present state there
is no essential difference between them ; and the office of the
Pre-sanctified is merely a form of dispensing the communion
with elements which had been consecrated on the preceding
Sunday, whence it has its name.
In the offertory there is a strange ceremony, called “the slay-
ing of the Holy Lamb;” which may be seen in Dr. King's
Rites and Ceremonies of the Greek Church in Russia, p. 137,






C.
The Greek church, strictly so called and considered by
itself, had no notion of the Romish scholastic doctrine of tran-
substantiation. That monstrous tenet, as it has no true found-
º in Scripture, so was it utterly unknown to the primitive
church.
This, among other arguments, has been evinced from the
frame of the ancient liturgies; in which, after those words of
our Lord, This is my body, This is my blood, whereby, as the
church of Rome maintains, the substance of the bread and wine

OF THE GREEK CHURCH. 73
is changed into the substance of his body and blood, there is
an express and most solemn invocation; praying God the
Father to send down his Holy Spirit to sanctify the elements,
and make them the body and blood of Christ, for pardon, grace.
and salvation, to those who should duly receive them. Which
prayer is quite incompatible with the belief of transubstantia-
tion, but quite consentaneous to the doctrine of our Saviour–
“It is the Spirit that quickeneth : the flesh profiteth nothing :
the words that I speak unto you are spirit and are life.” Now,
the Greek Church at the present day uses this invocation, and,
in opposition to the Roman, lays the great stress of the conse-
cration upon it. Whence it may be as clearly argued, that the
Greek church, according to the voice of its liturgies, even as
published by Gogrin his Euchologion, owns not transubstantia-
tion, as defined by the Romanists. It is, however, a humiliat-
ing consideration, that the Greeks, in their low depression, .
scarcely understood their own offices, and used many terms
without any precise meaning. And therefore, when the Latins
gained influence over them, they found them fit scholars for
their own school; and by every undue means, but very capti-
vating to poverty, tutored many of them into their own opin.
ions; thus gaining suffrages to make it be believed, that their
opinion had been all along that of the Greek church also. But
others, and among them the famous but lamented Patriarch
Cyril Lucar, have borne plain testimony against them.
It is true, in their Orthodox Confession (so called,) transub-
stantiation, in the Romish sense, is roundly asserted ; but this
has been transfused from their Latin teachers, whose scholastic
sophistry the modern Greeks were not able to unriddle.
In this church, it is deemed essential to the validity of this
holy sacrament, that a little warm water be mixed with the
wine; that the napkin, which is spread over the holy table, and
answers to the corporale of the church of Rome, be consecrated
by a bishop, and that it may have some small particles of the
reliques of a martyr mixed in the web, otherwise the eucharist
cannot be administered. It may also be observed, that leaven-
ed bread is used in this sacrament; that children may receive
the communion immediately after baptism; that the clergy
receive the elements separately ; and that the lay communi
cants, of whatever age, receive both the elements together, the
bread being sopped in the cup, and that they receive them
standing, provided their age, &c. will admit of that posture.
Previous to receiving the communion, the mystery of Confes-
sion is always necessary ; the church, indeed, prescribes it to
all her members four times a year, and it is so often performed
in monasteries, and much oftener by those who have made great
advances in holiness, but the laity, for the most part, confess
only once in the year, to which, in Russia, they are obliged by
the laws of the land; and it is usual to do it in the great fast







*St. John, vi, 63, &c."
7%
4 RELIGION AND CEREMONIES
before Easter. It is said that they do not consider confession
as a divine precept, but allow it to be only a positive injunction
of the church ; but if such be really the case, it does not readi-
ly appear how it agrees with the definition of a sacrament.
It used, however, to be a much more rational and edifying
service here than in the church of Rome ; for the ancient
Greek church, as Dr. Covil observes, commanded her penitents
to confess their sins in secret to God alone; and bade them
consult their priest or pastor in what was then needful to instruct
them, and “restore them in the spirit of meekness;” so that
here the end of confession was the amendment of the penitent;
whereas, in the church of Rome, it serves rather to magnify the
glory of the priest.
In the former church, the confessors pretended only to abate
or remit the penance, declaring the pardon to come from God
alone; in the latter, they take upon them to remit or forgive
the sin itself. But, if we may credit a learned and judicious
traveller (Tournefort,) the practice of confession is now much
abused among the Greeks. And another learned author calls it
“one of the fundamental pillars of the Eastern churches; the
axis upon which their whole ecclesiastical polity turns; and
that, without which, the clergy would no longer have any au-
thority or influence over the consciences of the people,” &c.”
The next in order of their mysteries, or sacraments, is ordi-
nation, and in this church they have the same division of the
clergy into regular and secular, as in that of Romeºn and there
are five orders of them promoted by imposition of the bishop's
hands, with prayer, viz. Readers, Subdeacons, Deacons, Pres-
byters and Bishops.-The forms used in the ordination of dea-
cons, priests, and bishops, are serious and significant, bearing
in themselves evident marks of great antiquity ; but it does
not appear that that of the reader or subdeacon is considered
by them as a sacrament, or that ordination in general was so
considered in the primitive church. At the consecration of a
bishop, several bishops lay on their hands, together with the
archbishop ; but it does not appear from Dr. King, who gives
these offices at full length, that in this church the attending
presbyters lay on their hands, together with the bishop, at the
ordination of a presbyter, as is the practice in the church of
England.
Great care used to be taken that the candidate for holy
ºrders have no lameness, or other defect, either of body or
limbs; but the ancient discipline of the Greek church, with
respect to ordination, is said to be now much neglected ; the
canons being seldom consulted about the requisite age and
character º the candidate, or the interval that should take
place between the several orders; so that it frequently hap-
pens that they are all conferred in the space of three or four







* Ricaut's Preface to the State of the Greek Church, p. 12,
* This office includes singers, acolothysts, &c.
of THE GREEK church. 7;

days. Yet, in those who are candidates for the Mitre, celiba-
cy, and the assumption of Monastic habits, are still indispensa-
bly requisite: and hence, few or no bishops are elected from
among the secular clergy, but almost every bishop elect is an
Archimandrite, or Hieromonachus, i. e. an abbot or chief monk
in some monastary.
This church, as well as that of Rome, seems to admit matri-
mony into the number of sacraments, on the ground of an ex-
pression of St. Paul concerning marriage, where, speaking of
the union of husband and wife as being a stronger tie than that
of parents and children, he adds, “this is a great mystery, but
speak concerning Christ and the church.” But surely the
apostle's language would have been different and more explicit,
had he meant that a Christian sacrament should be built on this
text. Besides, the term mystery is of much greater latitude
than sacrament; every sacrament is a mystery, but every mys-
tery is not a sacrament.
The ceremonies with which matrimony is performed in the
Greek church, consists of three distinct offices, formerly cele-
brated at different times, after certain intervals, which now
make but one service. First, there was a solemn service
when the parties betrothed themselves to each other, by giving
and receiving rings, or other presents, as pledges of their mu-
tual fidelity and attachment. At this time the dowry was paid,
and certain obligations were entered into to forfeit sums in pro-
portion to it, if either of the parties should refuse to ratify the
engagement. At this ceremony, called the espousals or betroth-
ing, the priest gives lighted tapers to the parties to be contract-
ed, making the sign of the cross on the forehead of each, with
the end of the taper, before he delivers it.
The second ceremony, which is properly the marriage, is
called the office of matrimonial coronation, from a singular
circumstance in it, that of crowning the parties. This is done
in token of the triumph of continence ; and therefore it has, in
some places, been omitted at second marriages. Formerly
these crowns were garlands, made of flowers or shrubs; but
now there are generally kept in most churches crowns of silver,
or some other metal, for the celebration of matrimony. At the
putting of them on, the priest sys, “ M. the servant of God, is
crowned for the hand-maid of God, N. ;” and “N. the hand-
maid of God, is crowned for the servant of God, M. in the name
of the Father, and of the Son, and of the Holy Ghost ; adding
thrice, “O Lord our God, crown them with glory and honour.”
The third ceremony is that of dissolving the crowns on the
eighth day ; after which the bride is conducted to the bride-
groom's house, immediately to enter on the cares of his family.
The Greeks have no good opinion of second marriages, and
a much worse of those who engage in holy matrimony a third
time; and the fourth marriage is condemned as absolutely sin-








* Ephes, v. 32,
76 RELIGION AND CEREMONIES
ful. It is required that the man be above fourteen years of age,
and the woman above thirteen, before they enter into the state
of matrimony ; and the consent of parents or guardians is
deemed so necessary, that the want of it destroys the validity
of the marriage. The solemnization of marriage during the
fasts is prohibited, and divorces are not frequent, nor easy to
be obtained.
The last sacrament of the Greek church is that of the holy
oil, or euchelaion, which is not confined to persons at the point
of death, or dangerously ill, like the extreme unction of the
church of Rome, but is administered, if required, to devout
persons, upon the slightest malady. This ceremony, or mys-
tery, as they are pleased to call it, is chiefly founded upon the
advice of St. James, ch. v. ver. 14, 15. but is not deemed ne-
cessary to salvation; and it is well that it is not, for seven
priests are required to administer it regularly, and it cannot be
administered at all by fewer than three.
This oil may be consecrated by a priest ; and when conse-
crated, each priest in his turn, takes a twig, and dipping it in
the oil, now made holy, anoints the sick person crossways, on
the forehead, on the nostrils, on the paps, the mouth, the breast,
and both sides of the hands, praying that he may be delivered
from the bodily infirmity under which he labours, and raised
up by the grace of Jesus Christ.
This service the Latins, who are desirous to make all the cer-
emonies of the Greek church coincide with their own, consider
the same as, or equivalent to, extreme unction: but though the
Greek church reckons it in the number of her mysteries or
sacraments, it differs from the Roman sacrament in its not being
confined to persons periculose agrotantibus, et mortis periculo
imminente, and in its adhering more closely to the text on
which it is founded, by requiring more priests than one to ad-
minister it.
The invocation of saints is practised in the Greek as well as
in the Roman Church. They pay a secondary adoration to the
Virgin Mary, to the twelve apostles, and to a vast number of
saints with which the Greek kalendar abounds; but they deny
that they adore them as believing them to be gods. The pri-
many object of all religious worship is undoubtedly the Su-
preme Being ; and the homage paid to those saints is only a
respect as they define it, due to those who are cleansed from
original sin, and admitted to minister to the Deity, “thinking
it more modest, and more available, to apply to them to inter-
cede with God, than to address themselves immediately to the
Almighty.” Thus, as to the object, they assert that they are
clearly distinguished from idolaters, notwithstanding their offer-
ing prayers, and burning incense to their saints.
But however plausible this reasoning may at first sight appear,
it certainly implies the ascription of the divine and incommuni-
cable attribute of ubiquity to the saints, and it will be difficult to




OF THE GREEK CHURCH. 7;
reconcile it with that text of St. Paul, “There is one God, and
one Mediator between God and men, the man Christ Jesus.”
Though the members of this church abhor the use of carved
or graven images, and charge the Latins with idolatry on that
account, they, notwithstanding, admit into their houses and
churches the pictures of our Saviour, the Virgin Mary, and a
whole multitude of saints, to instruct, they say, the ignorant, and
to animate the devotions of others. These pictures are usually
suspended on the partition or screen that separates the chancel
from the body of the church, which, from thence, receives the
name of Iconostos; and they honor them by bowing, kissing
them, and offering up their devotions before them : they like-
wise sometimes perfume them with incense.
This church, at the celebration of the Lord's Supper, com-
memorates the faithful departed, and even prays for the remis-
sion of their sins; at the same time, she rejects purgatory, and
pretends not to determine dogmatically concerning i. state or
condition of departed souls. She must, however, believe in a
middle or intermediate state between death and the general
resurrection, and that no final judgment is passed upon the
great body of mankind, till the consummation of all things, oth-
erwise such prayers could not be offered without absurdity; and
in this belief she is countenanced by most of the primitive
fathers of the church, if not by several passages of scripture.f
This commemoration of, and these prayers for, their deceased
friends, seem to have been established, partly out of respect to
the dead, and for their benefit, and partly to impress on the
minds of the living a sense of their mortality. It is upon the
same principle that a regard is paid to the reliques of saints
and martyrs, of which, it must be owned, too superstitious a use
is made in this church, as well as in that of Rome.
Works of supererogation, with their consequent indulgences
and dispensations, which were once so profitable, and after-
wards so fatal, to the interests of this last church, are utterly
disallowed in that now under consideration; nor does she lay
claim, with her daughter of Rome, to the character of infalli-
bility. Yet, on this head, she seems to be, like some other
churches, not a little inconsistent; for, while she wisely disowns
an absolute freedom from error, her clergy seem to consider
their own particular mode of worship as that which is alone ac-
ceptable to God, and their own church that which alone is
entitled to the character of true and orthodox, whereby they as-
sume in effect, what they deny in terms,
Predestination is a doctrine of this church : but if viewed in
the same light by her members in general, as amongst the peo-
ple of Russia, where Dr. King tells us it is a very prevailing
opinion, viz. “ as depending on the attribute of prescience in





*1 Tim. ii. 15.
t The period between death and the resurrection is an intermediate
state of sensible existence of the soul, but it is not a period of probation
78 RELIGION AND CEREMONIES
the divine nature;” few, I presume, of the most anti-calvinisti-
cal in this, or any country, will find much difficulty in subscrib-
ing to their doctrine on this most intricate subject.
hey consider the Septuagint as the authentic version of the
Old Testament;-acknowledge the eighty-five apostolical ca-
mons as of great authority; —receive nine provincial councils;
and allow nearly the same authority that is due to the sacred
Scriptures, to the canons of the first seven oecumenical or gen-
eral ones; which are these :
1. The council of Nice, held in the year 325, under Constan-
tine, against Arius, who denied the divinity of the Son, ex-
cept in an inferior sense.
2. The first council of Constantinople, held A. D. 381, under
Theodosius the Great, against Macedonius, who denied the
divinity of the Holy Ghost. -
3. The council of Ephesus, A. D. 431, in the reign of Theo-
dosius Minor, against Westorius, who maintained the same
opinion as Arius, and asserted, besides, that our blessed Lord
had two persons, as well as two natures.
4. The council of Chalcedon, A. D. 451, in the reign of Mar-
cian, against Eutyches, who denied the humanity of Christ,
and asserted that there was only one nature in him, the oppo-
site extreme to the Nestorians.
5. The second council of Constantinople, A. D. 553, in the
reign of Justinian, in which the three chapters, and certain
doctrines of Origen, &c. were condemned.
6. The third council of Constantinople, in Trullo, A. D. 680,
under Constantine Pogonatus, against Sergius, pope Honorius,
Macarius, bishop of Antioch, and others, who held that Christ
had but one nature and one will, and were thence called
JMonothelites.
7. The second council of Nice, A. D. 787, in the reign of
Constantine and his mother Irene, against the Iconomachi, who
condemned the use of pictures and images; and it is on the
authority of this .# that the Greeks defend the use of
their pictures in their churches and worship.
The Greeks observe a great number of holy days, and days
of abstinence; and keep four fasts in the year more solemn than
the rest, of which that of Lent is the chief. It is even said that
there is not a day in the year, which, in their church, is not
either a fast or a festival : and that the several books containing
the church-service for all the days in the year, amount to more
than twenty volumes folio, besides one large volume called the
Regulation, which contains the directions how the rest are to be
used.
They have twenty-two fixed and immoveable feasts, besides
those of the church of England. Their other festivals are move-
able, and depend º Easter, in assigning which, they make
use of the old pascal or lunar cycle, as established by the first
general council of Nige.







OF THE GREEK CHURCH, 79

Sermons being rarely preached among them, in many places
never, or but seldom, except in Lent, and catechising being
much neglected, what knowledge they still have of Christianity
is thought to be chiefly owing to their strict observation of the
festivals and fasts; “ by which,” says Sir P. Ricaut, “the peo-
ple are taught as in a visible catechism the history of Christian-
ity.” By these religious solemnities, the memory of our Sa-
viour's birth, death, resurrection, and ascension; the doctrine of
the ever-blessed Trinity, and other fundamental articles of our
faith, are kept alive in their minds; and, while they commemo-
rate the sufferings of the apostles and others saints, they are ani-
mated by such glorious examples, to undergo the trials and
hardships to which they themselves are daily exposed, and to
endure patiently the Mahometan yoke.
They use the cross to drive away evil spirits, &c., and many
of them abstain from things strangled, from blood, and from such
other meats as are forbidden in the Old Testament. But it is
not to be imagined, that all the various superstitions of the vul-
gar, or the particular opinions of every writer on the subject
of religion, are, in any country, to be considered as the re-
ceived doctrines of the church; yet this distinction has not, in
all cases, been duly attended to, and particularly in regard to
this church, respecting which, in its present state of ignorance
and depression, more full and correct information is stilla de-
sideratum in the history of religion.
Dr. Mosheim refers us, for the doctrine of the Greek church,
to a treatise, entitled, The Orthodox Confession of the Catholic
and Apostolic Eastern Church, which was drawn up by Peter
Mogislaus, metropolitan of Kioſfor Kiow, in the Ukraine, in
a provincial council assembled in that city, and originally meant
merely for the use of his own diocese. This confession, origi-
nally composed in the Russian language, was afterwards trans-
lated into Greek, revised, approved, and confirmed, in 1643,
by Parthenius of Constantinople, and the other three Grecian
patriarchs; who decreed, “ that it faithfully followed the doc-
trine of the church of Christ, and agreed entirely with the
holy canons.”
W. Rites, Ann CEREMonies.-Much of what should
belong to this head is already anticipated, and yet much still
* The present state of the Greek and Armenian Churches, p. 16.
Anno, 1678. Dr. Smith also has a very affecting remark on this sub-
ject, in his Account of the Greek Church.
“Next to the miraculous and gracious providence of God, I ascribe
the preservation of Christianity among them,” says he, “to the strict
and religious observation of the festivals and fasts of the church; this
being the happy and blessed effect of those ancient and pious institu-
tions, the total neglect of which would soon introduce ignorance, and
a sensible decay of piety and religion in other countries besides those
of the Levant,” &c. &c. See the whole passage in pp. 18, 19. A
passage well worthy the attenticn of many professing Christians among
purselves.”


8t) RELIGION AND CEREMONIES
remains to be said; for the public service of the Geek church
is so long and so complicated, that it is very difficult to give
a clear account of it, and still more difficult to give a short one.
The greatest part of it varies every day in the year, and every
part of the day, except in the communion-office, where the
larger part is fixed, and where, as already observed, three
liturgies or offices are occasionally in use.*
The service of every day, whether it has a Vigil or not, be-
gins in the evening of what we would call the preceding day,
as among the Jews; and, for the same reason, viz. because it
is said in the Mosaic account of the creation, that, “the even-
ing and the morning were the first day.”—The several ser-
vices for each day, according to the original or monkish insti-
tution, are, 1st. The Vespers, which used to be celebrated a
Hittle before sunset; 2d, The After-Vespers, answering to the
Completorium of the Latin church, which used to be celebrated
after the monks had supped, and before they went to bed; 3d,
the Mesonyction, or midnight service ; 4th, The JMatins, at
break of day, answering to the laudes of the Romish church ;
5th, The First hour of prayer, or prima, at sunrise; 6th, The
Third hour, or tertia, at the third hour of the day; 7th, The
Sixth hour, or sexta, at noon; and 8th, The *... hour, or noma,
in the afternoon, at the ninth hour of the day.
These are called the canonical hours; but it was not till a
late period that the after-vespers were added, before which,
the reason assigned for the number of services being seven, was
because David saith, “Seven times a-day will I praise thee.”
The greatest part of the service of this church consists in
psalms and hymns, which should all regularly, according to the
primary institution, be sung ; and when that was done, these
daily services could not possibly have been performed in less
than twelve or fourteen hours.
But the service as it now stands, and was at first drawn up
in writing, is calculated for the use of monasteries; and when
it was afterwards applied to parochial churches, many of the
above offices or forms, which had been originally composed for
different hours of the day and night, were used as one service,
without any alterations being made, to avoid repetition; and
it is now become the practice to read the greatest part of
them, especially in parish churches; yet still they are read
in a sort of recitative, and hence the expression in the Rubric,
* The Liturgy of St. Chrysostom is sung,” or other offices are
sºng.








*The word Liturgy in this church constantly signifies the commu-
nion service, or office of the eucharist only, which was its ancient
meaning in English. King Edwards's liturgy contained only that office.
t Thus, likewise, in the service, of our own church, the natiºns, the
lilany, and the communion, which were formerly three distinct services,
read at different times of the day, are now run into one service.

OF THE GREEK CHURCH. 9 :

In all the services, except in the communion, prayers and
praises are offered to some saint, and to the Virgin Mary, al-
most as often as to God; and in some of the services, after
every short prayer uttered by the deacon or the priest, the
choir chants, “ Lord have mercy upon us,” thirty, forty, or
even fifty times, successively. -
But, besides those saints whose festivals are marked in the
kalendar, there are other saints and festivals, to which some
portion of the service for every day of the week is appropriat-
ed. Thus, Sunday is dedicated to the Resurrection; Monday
to the Angels; Tuesday to St. John Baptist; Wednesday to
the Virgin Mary and the Cross; Thursday to the Apostles;
Friday to the Passion of Christ; and Saturday to the Saints
and Martyrs. For these days there are particular hymns and
services, in two volumes folio, entitled Octoechos, to which, and
the Menoeon, the common service, a book which contains ser-
vices common to all saints, martyrs, bishops, &c. may be con-
sidered as a supplement.
The Psalter and the Hours, i. e. the services of the canonical
hours, fill another volume. The book of Psalms is divided
into twenty portions, called Cathisms or sessions : sittings, one
of which is read at a service, and each cathism is divided into
three parts, called ºrazº, the stations, standings, at which the
Gloria Patri is said, and Allelujah three times, with three rev-
*rences.
The four Gospels make another volume by themselves; and
whenever the gospel is read in any service, the deacon ex-
claims, “Wisdom, stand up. Let us hear the holy gospel.”
The choir, at the beginning and end of the gospel, always says,
“Glory be to thee, O Lord glory be to thee;” an ejacula-
tion which was enjoined to be used before the gospel in King
Edward's first common prayer-book.
From the Old Testament and the Epistles, extracts only are
used in the service; and these, made from different books ap-
plicable to the day, are collected together in the Menaeon or
Octoechos, and in reading them, at every change, the deacons
call out, attend.
The Ritual, or Book of offices, contains the rites of Baptism,
Marriage, the Burial Service, &c. And the Book of Prayer,
or the Service, as it is called, contains the ordinary daily pray-
ers for the priest and deacon, in the vespers, matins, and com-
munion offices, unless the service be changed, as it very fre-
quently is, on account of the nature of the holiday.
All these different services are mixed together, and adjusted
by the directions contained in the book of Regulation; and it
is the difficulty of this adjustment which makes the public wor-
ship of this church so very intricate, that, as was said of the
service of the church of England before the Reformation, “ma-
ny times there was more business to find out what should be
read, than to read it when found out.”
“It is well known” says *; Thomson, “that they” (i.e.
-
32 RELIGION AND CEREMONIES

the Greeks) “still continue to perform their devotions with
their faces towards the east, in which they are scrupulous even
to superstition. They seldom pull off their caps in the church,
except when the gospel is read, when the elements are car-
tied in procession before their consecration, or during the cel:
ebration of the eucharist; but at these times they all stand
uncovered with extraordinary reverence and attention. They
have no instrumental music in their churches, and their vocal
is mean and artless; but now and then the epistle and gospel
are pretty well sung by the deacons.”
In regard to the ceremonies of this church, they are numer-
ous and burdersome, so much so indeed, that besides the sev-
eral books containing the church service as above, Dr. King
tells us, that “they have a great number of ceremonies con-
tinued upon the authority of oral tradition only.” And hence
Dr. Mosheim ventures to say, that “their religion is a motley
collection of ceremonies, the greatest part of which are either
ridiculously trifling, or shockingly absurd. Yet,” adds he,
“ they are much more zealous in retaining and observing these
senseless rites, than in maintaining the doctrine, or obeying
the precepts of the religion they profess.” The ceremonies
connected with the seven mysteries or sacraments have already
been noticed, under the head of doctrines; and for an account
of that of the Benediction of the waters, on the morning of the
Epiphany, the reader is referred to the article Russian Greek
Church, below.
In the Greek, as well as in the Latin church, there is a cer-
emony called The Divine and Holy Lavipedium, observed
on Holy Thursday, i.e. the Thursday of Passion Week, in
imitation of our Saviour's humility and condescension in wash-
ing his apostles' feet.
At Constantinople, Jesus Christ is, on this occasion, personi-
fied by the patriarch, and every where else by the bishop of
the diocese, or the principal of the monastary, and the twelve
apostles by twelve priests or monks, when a ludicrous contest
arises who shall represent Judas, for the name attaches for life.t
The office for this ceremony is allowed to be ancient, and, if
decently performed, must be affecting. It may be seen in Dr.
King’s “Rites and Ceremonies of the Greek Church in Russia,”
where he has given the principal offices and services of the
Greek church at full length.
It must be acknowledged, that a great similarity subsists be-
tween the burdensome ceremonies of this and the Romish
* Mr. Thomson likewise observes that the women “are always
apart from the men in their religious assemblies.”
† This mark of our Lord's humility is likewise commemorated on
this day by most Christian kings, who wash the feet of a certain
number of poor persons, in a very acceptable way, not with their own
royal hands, but by the hands of their Lord Almoner, or some other
deputy.
CF THE GREEK CHURCH. 63

church ; a natural consequence of their union for nearly nine
hundred years: whence every Protestant may learn to set a due
value on that reformation which is established in his own.
CHURCH-Gover NMENT, Discipline, REvenues, &c.—This
church bears a striking resemblance to that of Rome, with
regard likewise to its government and discipline. Both are
episcopal, and in both there is the same division of the clergy
into secular and regular; the same spiritual jurisdiction of
bishops and their officials ; snd the same distinction of offices
and ranks.
The supreme head of the Greek church is the Patriarch of
Constantinople, whom they style the 13th Apostle; and whose
usual title, when he subscribes any letter or missive, is, ‘‘ by
the mercy of God, Archbishop of Constantinople, the New
Rome, and Oecumenical Patriarch.” The right of electing
him is vested in the twelve bishops who reside nearest that fa-
mous capital; but the right of confirming the election, and of
enabling the new chosen patriarch to exercise his spiritual func-
tions, belongs only to the Turkish emperor.
The office is very uncertain, for it is often obtained, not by
merit, but by bribery and corruption ; and when a higher
bidder appears, the possessor is often displaced.” It is not-
withstanding both honourable and lucrative ; and of high trust
and influence ; for, besides the power of nominating the other
three patriarchs of ſllerandria, ſlntioch, and Jerusalem, and
all episcopal dignitaries, the Constantinopolitan Patriarch en-
joys a most extensive jurisdiction and dominion, comprehend-
ing the churches of a considerable part of Greece, the Grecian
Isles, Walachia, Moldavia, and several of the European and
Asiatic provinces that are subject to Turkey. He not only
calls councils by his own authority, to decide controversies,
and direct the affairs of the church; but, with the permission
of the emperor, he administers justice, and takes cognizance
of civil causes among the members of his own communion.
For the administration of ecclesiastical affairs, a synod, con-
vened monthly, is composed of the heads of the church resi-
dent in Constantinople.
In this assembly he presides with the patriarchs of Antioch
and Jerusalem, and twelve archbishops. Seniority ought to
take the lead in these councils, but is often oveborne by superi-
or talents, or habits of intrigue; and a majority is commanded
by that prelate, whose influence promises most to those who
support him.
The Patriarch of Alexandria resides generally at Cairo, and
exercises his spiritual authority in Egypt, Nubia, Lybia, and
part of Arabia. Damascus is the principal residence of the
* “In the space of two years that I stayed at Constantinople,” says
M. Grelot, “two different patriarchs gave for the patriarchship, the
one 50,000, the other 60,000 crowns, as a present to the Grand
Signior.”—Voyage to Constantinople, p. 138.
84 RELIGION AND CEREMONIES.

Patriarch of Antioch,” whose jurisdiction extends to Mesopo-
tamia, Syria, Cilicia, and other provinces ; while the Patriarch
of Jerusalem comprehends within the bounds of his pontificate.
Palestine, part of Arabia, the country beyond Jordan, Cana in
Galilee, and Mount Sion. The episcopal dominions of these
three patriarchs are extremely poor and inconsiderable ; “for
the Monophysites have long since assumed the patriarchal
seats of Alexandria and Antioch, and have deprived the Greek
churches of the greatest part of their members in all those
places where they gained an ascendant. And as Jerusalem is
the resort of Christians of every sect, who have their respec-
tive bishops and rulers, that jurisdiction of the Grecian par
triarchs is consequently confined there within narrow limits.”
The revenue of the patriarch of Constantinople is drawn par-
ticularly from the churches that are subject to his jurisdiction;
and its produce varies according to the state and circumstances
of the Greek Christians, whose condition is exposed to many
vicissitudes. “ The bishops depend entirely upon a certain
tax, levied upon each house within their districts inhabited by
Greeks; and they are universally charged with the interest,
at least, of large sums, accumulated for ages, in consequence
of money levied on the patriarchate, to which each diocese is
bound to contribute its quota. By such burdens, the revenues
are so diminished as to leave to the most opulent bishop,
* little more,” says Mr. Dallaway, “than 300l. a year.” And
the same defalcation of their original incomes is said to extend
throughout the whole ecclesiastical state, from the prelates to
the parochial papas, or priests.
The power of the chief patriarch is maintained, on the one
hand, by the authority of the Turkish monarch, and, on the
other, by his right of excommunicating the disobedient mem-
bers of the Greek church. His influence with the Porte is
very extensive, as far as his own nation is concerned. His
memorials are never denied ; and he can, in fact, command the
death, the exile, imprisonment for life, deposition from offices,
or pecuniary fine, of any Greek whom he may be inclined to
punish with rigour, or who has treated his authority with con-
tempt. And his right of excommunication gives him a singular
degree of influence and authority, as nothing has a more terri-
fying aspect to that people than a sentence of excommunication,
which they reckon among the greatest and most tremendous
evils. All orders of secular clergy in the Greek church, inferi-
or to bishops, are permitted to marry ; and the married papas
are distinguished by a fillet of white muslin round their bonnet
* i. e. When he is not at Constantinople; for so slender and uncer-
tain are the revenues of the patriarchs of Jerusalem and Antioch, that
they are obliged to reside at Constantinople, and to depend, in a great
measure, on the bounty of their superior, who, of course, commands
their suffrages.
OF THE GREEK CHURCH. 85

of black felt," and are never promoted to a higher dignity than
that of proto-papas of the church in which they serve. The
regular clergy, we are told, are generally men of a certain edu-
cation; whereas the seculars are of the meaner sort, and illitº
erate in the extreme.
The Caloyeri, or Greek monks, almost universally follow the
rule of St. Basil; the convents of females are now few in number :
but in both sexes the degree of ascetic proficiency is marked
by peculiar habits.
Count RIEs where Found, NUMBERs, &c.—As the Greek
church is of the highest antiquity, so, including all its branches,
its doctrine prevails at this day over a greater extent of coun-
try than that of any other church in the Christian world, and
is supposed to be professed by about 30,000,000 of souls. It
is professed through a considerable part of Greece, the Grecian
islands, Walachia, Moldavia, Sclavonia, Egypt, Nubia, Lybia,
Arabia, Mesopotamia, Syria, Cilicia, and Palestine; all which
belong to this article, being comprehended within the jurisdic-
tion of the patriarchs of Constantinople, Alexandria, Antioch,
and Jerusalem. At least one half, if not two thirds, of the in-
habitants of European Turkey are Greeks; and if all these be
Christians, their number must be very considerable, notwith-
standing the harsh treatment, and many hardships to which for
several ages they have been exposed. -
Among other grievances, all the Greek males, above fourteen
years of age, are subject together with all other ragas, i. e. all
who are not of the Mahometan religion, to a capitation tax,
called Carach, which “varies,” says Mr. Dallaway, “in three
degrees, from four to thirteen piastresſ a-year; nor are the no-
bility liable to any other personal tax : but individuals fre-
quently suffer greatly in their property, without redress.”
On the other hand, the Greeks in Turkey enjoy several
privileges; for, besides the patriarchate, to which they may
aspire, the Ottoman government has, for some ages past, con-
ceded to them four posts of the greatest honour and emolument
that a subject can enjoy, viz. the dignity of hospodar, or gov-
ernor of the two fertile provinces of Moldavia and Walachia,
with the title of prince, and the offices of body physician, and
chief drogoman or interpreter, of the imperial court. Yet the
value of these appointments must be much lessened, from the
º circumstance of their being held only at the pleasure of the
ultan.

* Mr. Dallaway observes, that they likewise “wear long beards
universally;” a practice which formerly was common, if it does not
still extend, to all the clergy of all orders and descriptions.
# Yet the exact number of Christians who are members of the
church now under consideration cannot easily be ascertained, as no
inconsiderable proportion of the Christians within these bounds belong
to the other Eastern Churches, or to other communions.
f A piastre is equal to about 4s. ºring or somewhat more,

8
36 RELIGION AND CEREMONIES

The Greeks have not, properly speaking, any universities;
and the chief seminaries ..". for the members of their
church are established on Mount.1thos, in Macedonia, now called
Monte Sancto, or the Holy Mount, where there are twenty-two
monasteries, and about 4000 monks, and at the monastary of
the Apocalypse, in the island of Patmos ; “but I am credibly in-
formed,” says Mr. Dallaway, “that the latter contains, at this
time,” (1797) “three professors only, and less than 100 stu-
dents.” -
Nothing can be conceived more deplorable than the state of
the greater part of the Greeks, ever since their subjection to
the oppressive yoke of the Ottomans. Since that fatal period,
almost all learning and science, human and divine, have been
extinguished among them. They have scarcely any schools,
colleges, or any of those literary establishments that serve to
ennoble human nature; and the ignorance that reigns among
them, has the worst effect upon their morals. Those few that
surpass the vulgar herd in intellectual acquirements, have
derived this advantage, not from having studied in their monas-
teries, but from the schools of learning in Sicily or Italy, where
the studious Greeks usually repair in quest of knowledge, or
from the perusal of the ancient Fathers; “and more especially,”
says Mosheim, “ of the Theology of St. Thomas, which they
have translated into their native language.”
Yet, notwithstanding these assertions are built upon the
clearest evidence, and supported by testimonies of every kind,
many of the Greeks deny, with obstimacy, this inglorious
charge, and exalt the learning of their countrymen since the
revival of letters.
It is a fact, however, that, within a few years past, schools of
various kinds have been established by the Greeks, some of
them Colleges for a liberal education, which are furnished with
able instructors, and are in a flourishing state. No portion of
Christendom is in a more interesting state, at the present day
than the Greek church. At the fall of the Turkish Empire,
which seems to be an event not far distant, this church will
probably take the lead in the re-establishment of Christianity in
the ancient countries of patriarchs, prophets and apostles,
- ---
- SECTION II.
Eastern Churches not subject to the Patriarch of Constan-
tinople.
THE RUSSIAN GREEK CHURCH,
Risº, History, AND CHANGEs INTRopuced by PETER THE
&REAT.-Of those independent Greek Churches which are
OF THE RUSSIAN GREEK CHURCH. 87

governed by their own laws, and are in communion with the
patriarch of Constantinople, but are not subject to his jurisdic-
tion, there is none but the church establishment in Russia that
is of any note in the Christian world; the rest, i.e. the Georgi-
ans and Mingrelians, “are sunk in the most deplorable ignor-
ance and bºarity that can possibly be imagined.” -
The accounts which have been given of the introduction of
Christianity into Russia, are so fabulous and ridiculous, that
they are sufficiently refuted by their own absurdity. Some
have pretended, that the country was converted by the apostle
St. Andrew. Another tradition, equally º and still
more absurd, reports, that St. Anthony of Padua, converted
them to the Christian faith ; and adds, that the saint swam
over the Levant upon a great mill-stone, and then rode to
Novogorod upon it! Another account says, that Wladimir
was convinced of the truth of the Christian religion, by seeing
the book of the New Testament thrown into a large fire, and
from thence taken out unburnt and unhurt. What we learn
with most appearance of probability is, that the Grand Duchess
Olga, or, as her name is pronounced, Olha, grandmother to
Wladimir, was the first person of distinction converted to Chris-
tianity in Russia, about the year 955, and that she assumed the
name of Helena, at her conversion ; under which name she still
stands as a saint in the Russian kalendar.—Methodius, and
Cyril the philosopher, travelled from Greece into Moravia, about
the year 900, to plant the gospel ; where they translated the
service of the church, or some parts of it, from the Greek into
the Sclavonian language, the common language, at that time, of
Moravia and Russia; and thus it is thought that this princess
imbibed the first principles of Christianity. And, being herself
fully persuaded of its truth, she was very earnest with her son,
the Grand Duke Sviatoslav, to embrace it also ; but this, from
political motives, he declined to do. In the course, however,
of a few years, Christianity is said to have made considerable
progress in that nation.
It is fully ascertained that, about the end of the tenth century,
the Christian religion was introduced into Russia, chiefly
through their connexion with Greece; and coming from this
quarter, it was very natural that the doctrine and discipline of
the church of Constantinople should become at first the pattern
of the church of Russia, which it still continues to follow in the
greatest part of its offices. Hence likewise the patriarch of
Constantinople formerly enjoyed the privilege of a spiritual
supremacy over the Russians, to whom he sent a Metripolitanº
whenever a vacancy happened. -



* Mosheim’s Eccl. Hist, vol. v. p. 259,
+ Metropolitans had the government of a province, and Suffragan
bishops under them, and were so called from their usually being the
bishops of the capital city of the province. Mosheim tells us, that in
the fourth century, they had likewise the archbishops under them :

33 RELIGION AND CEREMONIES.

Little occurred in the ecclesiastical history of Russia, except
perhaps the rise of the sect of the Raskoliki, which excited
considerable tumults and commotions in that kingdom, till Peter
the Great ascended the throne of Russia; who, in the begin-
ning of the eighteenth century, made some remarkable changes
in the form and administration both of its civil and ecclesiasti-
cal government.
This great prince made no change in the articles of faith re-
ceived among his countrymen, which contain the doctrine of the
Greek church; but he took the utmost pains to have this doc-
trine explained in a manner conformable to the dictates of right
reason, and the spirit of the gospel; and he used the most effect-
ual methods to destroy, on the one hand, the influence of that
hideous superstition that sat brooding over the whole nation;
and, on the other, to dispel the ignorance of the clergy, which
was incredible, and that of the people, which would have sur-
passed it, had that been possible.
To crown these noble attempts, he º the spirit of
persecution, and renewed and confirmed to Christians, of all de-
nominations, liberty of conscience, and the privilege of per-
forming divine worship in the manner prescribed by their re-
spective liturgies and institutions. This liberty, however, was
modified in such a manner, as to restrain and defeat any at-
tempts that might be made by the Jesuits and other members
of the church of Rome, to promote the interests of Popery in
Russia, or to extend the jurisdiction of the Roman pontiff be-
yond the chapels of that communion that were tolerated by
law; and particular charge was given to the council, to which
belonged the cognizance of ecclesiastical affairs, to use their
utmost care and vigilance to prevent the propagation of Romish
tenets among the people. All this caution had, no doubt, arisen
from the repeated efforts of the designing pontiffs of Rome and
their missionaries, to extend the papal empire over the Greek
churches, under the pretence of uniting the two communions;
and, with this view, a negotiation was entered into in 1580,
under John Basilides, Grand Duke of Russia, who seems to
have had political ends to answer in pretending to favour this
union. But, although the professed object of this negotiation
failed, the ministry of Possevin, the learned and artful Jesuit,
who was charged with the mission on the part of the Roman
pontiff, was not without fruit among the Russians, especially
among those residing in the Polish dominions.
Proposals for uniting the two communions had been made by
different Popes, as Honorius III., Gregory IX., Innocent IV.,
Gregory XIII., and last of all, by the Academy of Sorbonne in
1718; but the Russian Sovereigns and the nation have always
remained firm and true to their religion : at the same time, all
religions, without exception, are tolerated in Russia. In the
year 1581, in the reign of Czar John Vasilievitz, Pope Gregory


but Metropolitan and Archbishop have long been almost synonymous,
and their offices also much the same,
OF THE RUSSIAN GREEK CHURCH. 39

XIII., proposed to that sovereign that the Lutheran clergy
should be banished from Russia; but he was answered, that ºn
that country all nations have a free exercise of their religions;
and now in Russia there are Lutherans, Calvinists, Hernhutters,
Armenians, Jews, Mahometans, Pagans, Hindoos, &c. &c. Ro-
man Catholics are to be met with in almost every government,
particularly in those conquered from the Polish dominions:
their clergy are governed by their own rulers, and are totally
independent of the Russian ecclesiastical jurisdiction.
Peter likewise introduced a considerable change into the
manner of governing the church. The splendid dignity of
patriarch, which approached too near the lustre and preroga-
tives of majesty, not to be offensive to the emperor and burden-
some to the people, was suppressed, in 1721, by this spirited
monarch, who declared himself (and thus became, like the
British monarch,) head of the national church.
The functions of this high and important office were entrust-
ed with a council assembled at St. Petersburg, which was called
the Holy Synod; and one of the archbishops, the most distin-
guished by his integrity and prudence, was appointed as presi-
dent of it.
The other orders of the clergy continued in their respective
rank and offices; but both their revenues and their authority
were considerably diminished. It was resolved at first, in this
general reformation, to abolish all monasteries and convents, as
prejudicial to the public, and unfriendly to population; but this
resolution was not put in execution ; on the contrary, the empe-
ror himself erected a magnificent monastery in honor of Alexan-
der Newsky, whom the Russians place in the list of their heroes
and saints.
Distinguishing DocTRINEs.-This church agrees almost in
every point of doctrine with the Greek Church subject to the
patriarch of Constantinople. It, of course, receives seven
Msyteries or sacraments; admits no statues or graven images,
but pictures only, upon which the name of the saint must al-
ways be inscribed. Dr. King assures us, that the more learned
of the Russian clergy “would willingly allow no picture or
representation whatever of God the Father; for the figure of
‘the ancient of days,’ from Daniel's vision, whose ‘garment
was white as snow, and the hair of his head like the pure wool,
is by them interpreted to be the second person of the Trinity,
who so appeared to the prophet ; yet it must be confessed, that
the common practice is so contrary to their opinions, that, in a
great number of churches, as well ancient as modern, this
figure, and Jesus, and the Dove, are painted together to signify
the Trinity; nay, there is now in the church of St. Nicholas at
Petersburg, a picture of an old man holding a globe, and sur-
rounded with angels, on which God the Father is inscribed.”
Dr. King further observes, that during the reign of Peter the
Great, the synod censured the use of such pictures, and petition-
ed the emperor that they might be taken down; when hé, though
90 RELIGION AND CEREMONIES

concurring in opinion with the synod, declined giving any com-
mand for that purpose, conceiving that his subjects were not
ripe for such a reformation, and that if attempted, it might give
rise to an insurrection.
The Apostles' Creed is received by the members of this
church, as containing nothing repugnant to sound doctrine;
but it is not sanctioned by public authority, like the Wicene
and Athanasian Creeds; nor is this last ever recited in public.
We are told, that “in the Russian Greek church there are nei-
ther sermons, nor exhortations, nor catechising.” But such an
assertion, without explanation or qualification, can scarcely be
admitted, particularly as the contrary can be evidently proved
by there being many volumes of sermons, exhortations, and
catechetical lectures, printed and published by the Russian
clergy. They have also been charged with rebaptizing all
proselytes from other communions; but this Archbishop Platon
denies, and remarks, that, in regard to baptism, they do not
differ in any thing from the church of Rome, that they do not
rebaptize proselytes from any communion of Christians, except-
ing those who are unsound in the doctrine of the Trinity; and
that all others are admitted members of their church, on their
submitting to the mystery of the Holy Chrism.
WoRship, Rites, AND CEREMonies.—Under these heads
likewise, there is but little worthy of remark here, unless that,
in addition to the forms and services of the Greek church, most
of which the Russians have all along adopted, they still retain
various ceremonies and superstitions of their own. At present,
however, instead of strictly observing all the canonical hours,
they have service, both in monasteries and parish churches, only
three times a day: viz. the vespers, the matins,—and the lit-
urgy, or communion.
#. church service, in general, is performed in the Sclavo-
nian language ; but in some places it is also performed in the
Greek, both ancient and modern : and, in the administration of
the sacrament of the Lord's Supper, they use the liturgies of
St. Basil and St. Chrysostom.
The Greek Church does not allow any musical instruments:
but the rhyme observed in singing the hymns produces a melo-
dy, with which the ear may be very well entertained.
Every person is obliged, by the civil lawºto communicate at
least once in the year, which is commonly done in the fast be-
fore Easter; and they scarcely ever receive the holy communion
oftener.
“If there be any who desire to participate of the holy mys-
teries, the priest is to divide the two remaining portions of the
holy lamb,” i. e. the last two of the five consecrated loaves,
* into as many small parts as will be sufficient for all the com-
municants; and, putting them into the holy cup, he administers
the body and blood of the Lord together, according to custom.
But they are not to receive till after the deacon has said: Draw
near with faith and godly fear. Then they who communicate
OF THE RUSSIAN GREEK CHURCH. 91

are to go near, one after another, bowing with all humility and
reverence ; and, holding their hands crossed on their breasts,
are to receive the divine mysteries; the priest, as he distri-
butes them, mentions every communicant’s name : W. N. the
servant of God, doth partake of the pure and holy body and blood
of our Lord, our God, and our Saviour Jesus Christ, for the re-
inission of his sins, and for eternal life. Amen. The communi-
cant then wipes his lips with the holy covering, and kissing the
holy cup, retires bowing.
In the Greek Church there are two offices for the benediction
or sanctification of the water, called in the Euchologion, “The
office of the Lesser Sanctification,” which may be performed at
any time when there is a want of holy water for baptism, or
any other use of the church ; and “The office of the Great
Sanctification,” which is celebrated on the Holy Theophany or
Epiphany, about the first of January, in memory of the baptism
of Christ; by which the Greeks believe that the nature of all
waters is sanctified ; and that such virtue remains in them after
this ceremony, that those taken in the night, when this service
is performed in the church, will remain uncorrupted for years,
and be as fresh water just taken from the spring or river.
This solemnity is annually celebrated at Petersburg in the
following manner:—On the river Neva, upon the ice, which
is then strong in that country, there is erected for this ceremony,
a kind of temple of wood, usually of an octagonal figure, paint-
ed and richly gilt, having the inside decorated with various
sacred pictures, representing the baptism of our Saviour, his
transfiguration, and some other parts of his life, and on the top
a picture of St. John the Baptist. This is called the Jordan,
which name used to signify the baptistry or font, or any basin
in which holy water is consecrated. There the attention of the
spectators is drawn to a large emblem of the Holy Ghost, ap-
pearing to descend from heaven, a decoration common to al-
most all Greek churches, in which a peristerion, or dove, as a
symbol of the Holy Ghost, is usually suspended from four small
columns which support a canopy over the Holy Table. The
Jordan is surrounded by a temporary hedge of the boughs of
fir-trees ; and, in the middle of the sanctuary or chancel is a
square space, where the broken ice leaves a communication
with the water running below, and the rest is ornamented with
rich tapestry. Around this temple a kind of gallery is erected,
and a platform of boards, covered with red cloth, is laid for
the procession to go upon, guarded also by a fence of boughs.
The gallery communicates with one of the windows of the
Imperial palace, at which the emperor and his family come out
to attend the ceremony, which begins as soon as the liturgy is
finished in the chapel of the limperial palace, and the regiments
of guards have taken post on the river. Then, at the sound of
the bells, and of the artillery of the fortress, the clerks, the
deacons, the priests, the archimandrites, and the bishops, dress-
ed in their richest robes, carrying in their hands lighted tapers.
92 RELIGION AND CEREMONIES


the censer, the Gospel, and the sacred pictures and banners,
proceed from the chapel to the Jordan, singing the hymns ap-
pointed in the office, and followed by the emperor, the grand
duke, the senators, and the whole court.
When arrived at the place where the ice is broken, the arch-
bishop of Moscow, or other officiating bishop, descends, by
means of a ladder, to the side of the water. There he reads
the prayers appointed in the office,—dips his cross three times,
and ends the ceremony by an exhortation appropriate to it :
and the waters are then thought to be hiessed. As soon as the
service is finished, the artillery and soldiers fire ; after which
the prelate sprinkles the water on the company around him,
and on the colours of all the regiments that happen to be at
Petersburg, which are planted round the Jordan. He then re-
tires, when the people crowd towards the hole, and drink of the
waters with a holy avidity. “Notwithstanding the cold, the
mothers plunge their infants, and the old men their heads into
them. Every body makes it a duty to carry away some for the
purification of their houses, and curing certain distempers,
against which the good Russians pretend this holy water is a
powerful specific.”
Church Government AND Discipline.--From the first in-
troduction of Christianity into Russia, till the year 1589, this
church had been always subject to the patriarch of Constanti-
nople, but no sooner was Job consecrated patriarch of Russia,
than she declared herself independent of the other; yet it ap-
pears that she has since frequently appealed to the see of Con-
stantinople, not only in the way of advice, but judicially.
Thus, it was by the authority of the patriarch of Constantino-
ſº that Alexis, father of Peter the Great, deposed Nikon, the
ussian patriarch,” whose power and influence had arisen to
that astonishing height, that he even excommunicated the Czar.
Peter the Great was too clear-sighted not to discern the dan-
gerous consequences of this enormous power of the patriarchs,
which had grown up by degrees, from concessions made to them
by the Czars, from the great wealth that they possessed,—
from their influence with the clergy, and from their family con-
nexions; and therefore, upon the death of the patriarch ſld-
rian, in 1700, he suppressed that dignity, and gave the admin-
istration of the affairs of the patriarchate to Stephen Jaworsky,
metropolitan of Rezan, with the title of Erarch or vicege-
rent of the patriarchal see. But small and daily occurrences
were the only business which came before the exarch ; all af-
fairs of importance were brought before the sovereign, or an
assembly of the other bishops, to deliberate upon them; which
assembly of the exarch and bishops was then known by the
ºnaline ºl. Holy Council.

* This, however, did not take place without the formality of a coun-
cil, which was held in 1667.
OF THE RUSSIAN GREEK CRURCH. 33

This government of the Exarchy, lasted only till the year
1721, when Peter the Great declared, in a full assembly of the
clergy, that he thought a patriarch to be neither necessary for
the administration of church affairs, nor expedient for the state ;
and therefore he had determined to introduce another form of
ecclesiastical government, which should keep the medium be-
tween that of a single person and general councils; and this new
mode was to be a constant council or synod, with the name of
The Holy Legislative Synod. Of this college or synod, whose
seat was fixed at St. Petersburg, he, at the same time, declared
himself to be the supreme judge, as well as head of the church.
It at first consisted of twelve members, three of whom were
bishops, and the rest archimandrites, hegumens, and proto-
popes, &c.; but the number has, since his time, been frequent-
ly changed by the sovereign, on whose will, the nomination of
all the members, their appointments as such, and the time they
serve in that capacity, entirely depend. And, besides these,
an officer, a layman, called the Chief Procurator, always attends
at their deliberations, who is considered as placed there on the
part of the crown, and has a negative upon all their resolutions,
till they are laid before the sovereign. Every member, before
he is qualified to sit, is also obliged to take an oath of allegiance,
couched in the strongest terms, in which it is declared, that no
other than the sovereign should be considered as its head ; so
that the checks put to the power of the clergy by the establish-
ment of this ecclesiastical college, are so effectual, that no prince
in the world can now have less to fear from them than the sov-
ereign of Russia. At the same time, to elevate this college in
the minds of the people, and to prevent their looking upon it
like the inferior colleges, it was ordered, that in all spiritual
concerns it should have the same power as the senate —the
same respect ;-the same obedience, and the same right to pun-
ish the refractory. But in mixed cases which concern both the
temporal and spiritual government, it was decreed, that the
synod should consult with the senate, and present their com-
mon judgment to the emperor for his approbation.
Though matters belonging to the synod were clearly defined
and ascertained in the Spiritual Regulation, yet its members
were further empowered to make new laws, first presenting
them to the emperor for his approbation. And Peter, having
placed the constitution and affairs of the Russian church, on this
footing, wrote a letter to Jeremias, then patriarch of Constanti-
º: stating the changes which he had made in the ecclesiasti-
cal government of his country, and desiring his approbation :
to this the patriarch replied, in a letter dated 23d September,
1723, “that he fully approved of the whole; and all the patri-
archs, since that time, have honoured the synod with the name
of the Patriarchal.”
To the synod the election of bishops was entrusted by the
* Dr. King, p. 446.
Q
9:1 RELIGION AND CEREMONIES

Spiritual Regulation, and at the same time the manner of
election is there prescribed : the synod is to nominate two
candidates, and present them to the sovereign, of whom ne
is to make choice of one. The persons most eligible to this
dignity are the archimandrites, and hegumens who belong to
the synod; and, after them, other distinguished archimandrites
who are entrusted with affairs to the synod from their dioceses,
and, attending in St. Petersburg, give proofs of their abilities in
conducting the concerns of the §. In this respect Peter
seems to have made no great innovation or change ; for the
election and confirmation of the superior clergy in Russia al-
ways depended upon the sovereign, though the ecclesiastics
had a share in the election.
For the government of his diocese, each bishop has a con-
sistory in the chief city, which is composed of three members,
either archimandrites, hegumens, or protopopes, all appointed
by the bishop. And subordinate to the consistory are many
lesser courts of judicature, called Cantoirs, in which there are
generally two members and their secretaries. Appeals lie from
the cantoirs to the consistory, from the consistory to the bishop,
and from the bishop to the synod.
THE CLERGY, Monks, Nuns, &c.—The episcopal order in
Russia is distinguished by the different titles of metropolitan,
archbishop, and bishop. The titles of metropolitan and arch-
bishop are not attached to the see, as in England; but are, at
present, merely personal distinctions ... by the sovereign,
which give the possessors no additional power, and scarcely any
precedence; for every bishop is independent in his own dio-
cese, or dependent only on the synod.
The clergy are divided into regular and secular. The form-
er are of the monastic order, the latter are the parochial clergy,
who are not only allowed to marry once, but formerly, a secular
priest could not be ordained without being married; and, if his
wife died, he was obliged to quit his priesthood, and either
retire to a monastery, or submit to take some inferior office in
the church ; so strictly was he “the husband of one wife.”
That practice is now changed ; but still the secular clergy are
never permitted to marry twice, unless they relinquish their
function, and become laymen.
They are called pupas” or popes, i. e. fathers ; and the
highest dignity to which they can aspire is that of protopope,
or first pope in those churches where there are several. One of
this order may indeed be promoted to a bishopric, after the
death of his wife, but he must first assume the habit.
* The word papa or pope, was given indiscriminately, in the first ages
of Christianity, to all bishops, and in the East, to all ecclesiastics, till
Gregory the VIIth ordered it to be reserved to the Bishop of Rome
alone. But the separation between the Latin and Greek churches hav-
ing taken place before his pontificate, the Greek Christians did not
respect this order, and therefore still designate their inferior clergy by
the title of papas or popes,
OF THE GEORGIANS AND MINGRELIANS. 95

Peter did not think it necessary to suppress monasteries and
numeries; but he restricted their number, and enacted laws
for their better regulation. Among others, the age before
* no person was to be received a monk was fixed at
thirty.
º of the rules that were made for the regulation of monks
and monasteries, were, at the same time, meant to extend to
nuns and their societies; for which some additional laws were
likewise enacted. By these it is determined that no nun shall
receive the tonsure before she is sixty years of age ; at least,
never before fifty.
The number of monks is supposed to be upwards of 6,000,
and of nuns more than 5,000.-The other priests or ecclesias-
tics belonging to monasteries and cathedrals are to the number
of 2,000.
No Christian country has so few sects and such great union in
religious sentiment and practice, as Russia.
THE GEORGIAN AND MINGRELIAN GREEK CHURCHES.
WITH regard to the other independent Greek churches, viz.
those of the Georgians and Mingrelians, or, as they were an-
ciently called, the Iberians and Colchians, I have not as yet
been able to learn anything authentic, and of much importance,
further than what is told us by Dr. Mosheim, who observes,
that the light of the gospel was introduced into Iberia by means
of a female captive, in the fourth century, under Canstantine
the Great, and that they have declined so remarkably since
the Mahometan dominion has been established in these coun-
tries, that they can scarcely be ranked in the number of Chris-
tians.
Such, in a more especial manner, is the depraved state of
the Mingrelians, who wander about in the woods and moun-
tains, and lead a savage and undisciplined life; for, among
the Georgians, or Iberians, there are yet some remains of reli-
gion, morals, and humanity.
Each of these nations has a pontiff at their head, whom
they call The Catholic, who is obliged to pay a certain
tribute to the patriarch of Constantinople, but is, in every
other respect, independent on any foreign jurisdiction. They
have also bishops and priests; but these spiritual rulers, says
Dr. Mosheim, “are a dishonour to Christianity, by their ig-
norance, avarice, and profligacy; they surpass almost the pop-
ulace in the corruption of their manners, and grossly ignorant
themselves of the truths and principles of religion, they never
entertain the least thought of instructing the people. i. there-
fore, it be affirmed, that the Georgians and Mingrelians, at
this day, are neither attached to the opinions of the Mono.



96 RELIGION AND CEREMONIES .

physites, nor to those of the Westorians, but embrace the doc-
trine of the Greek church, this must be affirmed rather in con-
sequence of probable conjecture, than of certain knowledge,
since it is imposible almost to know, with any degree of pre-
cision, what are the sentiments of a people who seem to be
in the thickest darkness. Any remains of religion that are
observable among them, are entirely comprehended in cer-
tain sacred festivals and external ceremonies, of which the
former are celebrated, and the latter are performed, without
the least appearance of decency ; so that the priests adminis-
ter the sacraments of baptism and of the Lord’s supper with as
little respect and devotion as if they were partaking of an ordi-
nary repast.” Yet Richard Simon, in his Critical History of
the Religions and Customs of the Eastern Nations, endeavours
to remove, at least, a part of the reproach under which the
Georgians and Mingrelians labour on account of their suppos"
ed ignorance and corruption.
THE JACOBITE MONOPHYSITES.

THE Monophysites first made their appearance in the fifth
century, and Jacob Albardai, or Baradarus, as he is called by
others, who flourished about A. D. 530, restored the sect, then
almost expired, to its former vigour, and modelled it anew ;
hence they were called Jacobites from him.”
This denomination is commonly used in an extensive sense,
as comprehending all the Monophysites, excepting the Armeni-
ans; it however more strictly and properly belongs only to the
Asiatic Monophysites, of which Jacob Albardai was the restorer
and the º and as these differ in some points from the Copts
and Abyssinians, I here propose to consider the Jacobites in this
last sense, as limited by Dr. M'Laine. -
The head of the Jacobites is the Jacobite patriarch of Anti-
och, who, from the fifteenth century downwards, has always
taken the name of Ignatius, with a view to shew that he is º:
lineal successor of St. Ignatius, who was bishop of Antioch in
the first century, and consequently the lawful patriarch of An-
tioch.
In the seventeenth century, a small body of the Jacobites
abandoned, for some time, the doctrine and institutions of their
ancestors, and embraced the communion of the church of
Rome. This step was owing to the suggestions and intrigues
of Andrew Achigian, who had been educated at Rome, where
he imbibed the principles of Popery; and, having obtained
the title and dignity of patriarch from the Roman Pontiff, as-
* Some of the most violent agents in the French Revolution were
Jacobites, from which the term Jacobin has become a political appel-
ration.
OF THE COPTIC MONOPHYSITES. 97

sumed the denomination of Ignatius the XXIV. After the
death of this pretended patriarch, another usurper, whose name
was Peter, aspired to the same dignity, and taking the title of
Ignatius XXV. placed himself in the patriarchal chair : but
the lawful patriarch of the sect had credit enough with the
Turks to procure the deposition and banishment of this pre-
tender : and thus the small congregation which acknowledged
his jurisdiction, was entirely dispersed.
Since then, the Jacobites have ever persevered in their re-
fusal to enter into the communion of the Church of Rome, not-
withstanding the earnest entreaties and alluring offers that have
been made, from time to time, by the Pope’s legates, to con-
quer their inflexible constancy.
THE COPTIC MONOPHYSITES, OR COPTS.
THIs name has long been used to comprehend all the Chris-
tians in Egypt, who do not belong to the Greek Church, but are
Monophysites, and in most respects Jacobites. Some families
of Copts are to be found in the Delta; but they chiefly inhabit
the Said, or Upper Egypt, where, in some instances, they oc-
cupy whole villages. º, and tradition attest their descent
from the people whom the Arabs conquered, i. e. from that
mixture of Egyptians, Persians, and particularly Greeks, who,
under the Ptolemies and Constantines, were so long masters of

º: - - - -
The gospel was preached early in Egypt; tradition says by
St. Mark, and the patriarch of Alexandria is still considered
successor to St. Mark there, as the Pope is to St. Peter at
Rome. Before the incursions of the Saracens, the vulgar
tongue of the Egyptians was called Coptic; but, since the
sixteenth century, the Arabic is generally spoken in Egypt.
The Christian liturgy is however said to be still in Coptic,
though “the priests understand little of it; get prayers by
heart, and pray without understanding.” The Copts are said
to be very ... the bustle of rites and ceremonies that suc-
ceed each other with rapidity. They are always in motion
during the time of service : the officiating priest, particularly,
is in continual motion, incensing the saints, pictures, books,
&c. every moment ; and they have many monastaries where
the monks bury themselves from society in remote solitudes.
Their nunneries are properly hospitals; and few enter them
but widows reduced to beggary. They have a patriarch,
whose jurisdiction extends over both Egypts, Nubia, and
Abyssinia, and who resides at Cairo, but he takes his title from
Alexandria. He has eleven or twelve bishops under him, be-
sides the Abuna, or bishops of the Abyssinians, whom he nom-
imates and consecrates.
9%
*38 RELIGION AND CEREMONIES

Next to the patriarch is the bishop or titular patriarch of
Jerusalem, who also resides at Cairo, because there are but few
Copts at Jerusalem; he is, in effect, little more than the bishop
of Cairo, except that he goes to Jerusalem every Easter, and
visits some other places in Palestine near Egypt, which own his
jurisdiction. To him belongs the government of the Coptic
church, during the vacancy of the patriarchal see. The ec-
clesiastics are said to be in general of the lowest ranks of
the people, and hence that great degree of ignorance that
prevails among them. The patriarch makes a short discourse
to the priests once a-year; and the latter read Homilies, or
º, legends, from the pulpit on great festivals, but seldom
preach.
As greater error in regard to religion no where prevailed
than in Egypt before the Christian aera, so no country ever ex-
hibited more sincere or greater Christian piety than Egypt,
and the north of Africa in general, for the first three ages of
the church. We read of synods of 200 bishops assembled
there; of 164 bishops under one metropolitan, in one province
alone, viz. Zengitana, where Carthage stood ; and of some
hundreds of bishops expelled from thence by Gensericus, king
of the Wandals. And whereas, in times of persecution, the
Christians of various other countries were apt to return to idol-
atry, the Africans were kept in the true religion, by the bles-
sing of God, on the zeal and diligence of St. Cyprian, Arno:
bius, Tertullian, Origen, St. Augustine, and other able and
pious men in that quarter of the world.
But now, how amazing the change little more than the mere
shadow of Christianity can be seen in Egypt, and in point of
numbers, there are not to be found there more than 50,000
Christians in all.
THE ABYSSINIAN MONOPHYSITES, OR THE
CHURCH OF ABYSSINIA.

As to the Abyssinian Christians, they surpass considerable
the Copts, both in their numbers, their power, and their opu-
lence; nor will this appear surprising, when it is considered
that they live under the dominion of at least a nominal Chris-
tian Emperor. They, nevertheless, consider the Coptic Al-
exandrian pontiff as their spiritual parent and chief, and instead
of choosing their own bishop, receive from that prelate a
primate, whom they call Abuna, (i.e. our father) and, accord-
ing to some, Catholic, whom they acknowledge as their spiritual
ruler, and who, as well as the patriarch himself, is generally of
the order of St. Anthony. But the emperor has a kind of
supremacy in ecclesiastical matters. He alone takes cognizance
of all ecclesiastical causes, except some smaller ones reserved
of THE AbyssiniaN Monophysites. 99

º judges; and he confers all benefices, except that of the
- 1071710. -
The first conversion of the Abyssinians, or inhabitants of
Ethiopia Superior, to Christianity, is attributed by some to the
famous prime minister of their queen Candace, mentioned in
the 8th chapter of the ſlets of the Apostles; but however that
may be, it is probable that the general conversion of that great
empire was not perfected before the middle of the fourth
century, when Frumentius, son of a Tyrian merchant, conse-
crated bishop of flauma by Athanasius, exercised his ministry
among them with the most astonishing success. They were
esteemed a pure church before they embraced the sentiments
of the Monophysites in the seventh century, or sooner; and
Dr. M'Laine ventures to say, that “even since that period, they
are still a purer church than that of Rome.” All accounts,
however, concerning them are doubtful.
They boast themselves to be of Jewish extraction, and pre-
tend to imitate the service of the Tabernacle and Temple of
Jerusalem; so that their doctrines and ritual form a strange
compound of Judaism, Christianity, and superstition. They
practice circumcision, and are said to extend the practice to
females as well as males. They observe both Saturday and
Sunday Sabbaths, and eat no meats prohibited by the law of
Moses. They pull off their shoes before they enter their church-
es and sit upon the bare floor, and their divine service is said
wholly to consist in reading the Scriptures, administering the
Eucharist, and hearing some homilies of the Fathers. They
read the whole of the four Evangelists every year in their
churches, beginning with St. Matthew, and then proceeding to
St. Mark, St. Luke, and St. John, in order; and when they speak
of any event, they say “It happened in the days of St. Mat-
thew,” i. e. while they were reading St. Matthew’s Gospel in
their churches.
---
DISTINGUISHING DOUTRINE OF THE WHOLE SECT.

Thus these Monophysites, both Asiatic and African, differ
from other Christian societies, whether of the Greek or Latin
communion, and from each other, in several points, both of
doctrine and worship ; though the principal reason of their
separation lies in the opinion which they entertain concerning
the nature and person of Jesus Christ. Following the doctrine
of Dioscorus, Barsuma, Xenias, Fullo, and others, whom they
consider as the heads, or chief ornaments of their sect, they
maintain that in Christ the divine and human nature were re-
duced into one, and consequently reject both the decrees of
º: council of Chalcedon, and the famous letter of Leo the
regt.
100 RELIGION AND CEREMONIES

Unsuccessful Attempts of THE CHURCH of Rome to
Convert THEM.–Thus situated, the votaries of Rome might
well suppose that the Monophysites would become an easy
prey, º readily brought under the papal yoke; and they
seem to have been no less indefatigable in attempting the sub-
jection of the African Monophysites, than of those in Asia. The
Portuguese having opened a passage into the country of the
Abyssinians in the fifteenth century, this was thought to be a
favourable occasion for extending the influence and authority
of the Roman pontiff. Accordingly, John Bermudes was sent
into Ethiopia for this purpose ; and, that he might appear with
a certain degree of dignity, he was clothed with the title of
Patriarch of the 1byssinians. The same important commis-
sion was afterwards given to the several Jesuits; and, at first,
several circumstances seemed to promise them a successful
and happy ministry. But the event did not answer this fond
expectation, for the Abyssinians stood so firm to the faith of
their ancestors, that towards the end of the sixteenth century,
the Jesuits had almost lost all hopes of succeeding in that quar-
ter.
---
THE ARMENIAN CHURCH.

it appears highly probable, that both the Greater and the
Lesser Armenia were enlightened with the knowledge of the
truth in the first century, or early in the second ; but the Arme-
nian church was not completely formed till the beginning of the
fourth, when Gregory, the son of Anaw, who is commonly called
the Enlightener, from his having dispelled the darkness of the
Armenian superstitions, converted to Christianity Tiridates,
king of Armenia, and all the nobles of his court.
In consequence of this, Gregory was consecrated bishop of
the Armenians, by Leontius, bishop of Cappadocia, and his
ministry was crowned with such success, that the whole pro-
vince was soon converted to the Christian faith.
From that period Armenia has undergone so many revolu-
tions, that it must appear more remarkable that the Armenians
should still persevere in the Christian faith, than that they
should deviate in many particulars from the original doctrines
of their church. They no longer exist collectively as a nation,
once famous for the wealth and luxury of its monarchs ; but
successively conquered by, and alternately subject to, the
Turks, Tartars, and Persians, they have preserved only their
native language, (and even it is disused at Constantinople,)
and the remembrance of their ancient kingdom.
On the other hand, the state of religion in that church deriv-
ed considerable advantages from the settlement of a vast
number of Armenians in different parts of Europe, for the pur-
OF THE ARMENIAN CHURCH. 101

poses of commerce. These merchants, who had fixed their
residence, during the seventeenth century, at London, Amster-
dam, Marseilles, and Venice, were not unmindful of the in-
terests of religion in their native country. And their situation
furnished them with favourable opportunities of exercising their
zeal in this good cause, and particularly of supplying their
Asiatic brethren with Armenian translations of the #. Scrip-
tures, and other theological books, from the European presses,
especially from those of England and Holland. These pious
and instructive productions, being dispersed among the Arme-
nians who º under the Persian and Turkish governments,
contributed, no doubt, to preserve that illiterate and supersti-
tious people from falling into the most consummate and deplor-
able ignorance.”
Distinguishing Doctrines.-The Armenian was consider-
ed as a branch of the Greek Church, professing the same faith,
and acknowledging the same subjection to the see of Constan-
tinople, till near the middle of the sixth century, when the
heresy of the Monophysites spread far and wide through Africa
and Asia, comprehending the Armenians also among its votaries.
But, though the members of this church still agree with the oth-
er Monophysites in the main doctrine of that sect relating to
the unity of the divine and human nature in Christ, they differ
from them in so many points of faith, worship, and discipline,
that they do not hold communion with that branch of the
Monophysites who are Jacobites in the more limited sense of
that term ; nor, I believe, with either the Copts or the Abyssin-
rans.
The Armenians believe that neither the souls nor bodies of
any saints or prophets departed this life, are in heaven, unless
it be the blessed Virgin, and the prophet Elias. Yet, notwith-
standing their opinion that the saints sha'ſ not be admitted into
heaven until the day of judgment, “ by a certain imitation of
the Greek and Latin churches, they invoke them with prayers,
reverence and adore their pictures or images, and burn lamps
to them, and candles. The saints which are commonly invok-
ed by them, are all the prophets and apostles, likewise, St. Sil-
vester, St. Suvorºch, &c.”
Worship, Rººs, AND CEREytonies.—“Their manner of
worship is performed after the Eastern fashion, by prostrating
their bodies, and kissing the ground three times, (which the
Turks likewise practise in their prayers.) At their first en-
trance into the church, they uncover their heads, and cross



* Dr. Mosheim’s Eccl. Hist, vol. v. pp. 261-2. Many religious
books, principally Bibles, Liturgies, and the beatific visions of their
saints, have also been printed at Venice and Constantinople. In 1704,
the Acts of the Apostles were translated into Armenian verse by
Cosmo di Carlognano; and in 1737 they printed St Chrysostom's
“Commentary on St. John,” at Constantinople, where the Armenian
pressis still employed. -
102 RELIGION AND CEREMONIES

themselves three times, but afterwards cover their heads, and
sit cross-legged on carpets, after the manner of the Turks.
The most part of their public divine service they perform in
the morning, before day, which is very commendable, and I
have been greatly pleased to meet hundreds of Armenians in a
summer morning about sun-rising, returning from their devo-
tions at the church, wherein, perhaps they had spent two hours
before, not only on festival, but on ordinary days of work: in
like manner, they are very devout on vigils to feasts, and Sat-
urday evenings, when they all go to church, and, returning
home, perfume their houses with incense, and adorn their little
Fº with lamps. In their monasteries the whole Psalter of
avid is read over every twenty-four hours: but, in the cities
and parochial churches, it is otherwise observed : for the Psal-
ter is divided into eight divisions, and every division into eight
º º at the end of every one of which is said the Gloria Patri,
C.
The Armenian is the language that is still used in the servi-
ces of this church ; and in her rites and ceremonies there is so
great a resemblance to those of the Greeks, that a particular
detail here might be superfluous. Their liturgies also are
either essentially the same with those of the Greeks, or are at
least ascribed to the same authors.
Church Government AND Discipline.—When the Arme-
nians withdrew from the communion of the Greek church, they
made no change in their ancient episcopal form of church gov-
ernment: they only claimed the privilege of choosing their own
spiritual rulers. The name and office of patriarch was continu-
ed; but three, or according to Sir P. Ricaut, four prelates,
shared that dignity. The chief of these resides in the monaste-
ry at Ekmiazin, near Erivan, and at the foot of Mount Ararat,
in Turcomania; his jurisdiction extends over Turcomania, or
Armenia Major, and he is said to number among his suffragans
no fewer than forty-two archbishops, each of whom may claim
the obedience of four or five suffragans. His opulent revenues
of 600,000 crowns, are considered only as a fund for his nume-
rous charities : for, though elevated to the highest rank of ec-
clesiastical power and preferment, he rejects all the splendid
insignia of authority ; and, in his ordinary dress, and mode of
living, he is on a level with the poorest monastic. Nay, the
Armenians seem to place much of their religion in fastings and
abstinences; and, among the clergy, the higher the degree, the

*Sir P. Ricaut, pp. 407-8. M. Tavernier observes, that “they
all put off their shoes before they go into church. Nor do the Arme-
nians kneel, as in Europe, but stand all the while upright.”—Lib. i.
c. 3.
# Father Simon has subjoined to his Crit. Hist. (p. 184, &c.) a list of
the churches that are subject to this grand patriarch. But this list,
though taken from Uscanus, an Armenian bishop, is said by Dr. Mo-
sheim to be “defective in many respects.”
OF THE NESTORIAN CHURCHES. 103

Power they must live, insomuch, that it is said the archbishops
live on nothing but pulse.
In the Armenian church, as in the Greek, a monastery is con-
sidered as the only proper seminary for dignified ecclesiastics;
for it seems to be a tenet of their church, that abstinence in diet,
and austerity of manners, should increase with preferment.
Hence, though their priests are permitted to marry once, their
patriarchs and mastabets, (or martabets) i. e. bishops, must re-
main in a state of strict celibacy ; at least no married priest can
be promoted in their church until he shall have become a wid:
ower. It is likewise necessary, that their dignified clergy
should have assumed the sanctimonious air of an ascetic.
Their monastic discipline is extremely severe. The reli-
gious neither eat flesh nor drink wine ; they sometimes continue
in prayer from midnight till three o’clock in the afternoon,
during which time they are required to read the Psalter through,
besides many other spiritual exercises.
---
THE NESTORIAN CHURCHES.

NAMEs, Rise, Histoy, &c.—The denomination of Chris-
tians now to be considered, who are frequently called Chaldae-
ans, from the country where they long principally resided, de-
rive the name of Westorians, by which they are more generally
known, from Nestorius, a Syrian and patriarch of Constantino-
ple, in the beginning of the fifth century; “a man,” says Dr.
Moshiem, “remarkable for his learning and eloquence, which
were, however, accompanied with much levity, and with in-
tolerable arrogance ;” and, it may be added, with violent en-
* to all the sectaries.
"he occasion of the fatal controversy in which he involved
the church, was furnished by Anastasius, who was honoured
with his friendship.
This presbyter, in a public discourse, delivered in 424, de-
claimed warmly against the title of Mother of God, which was
then frequently attributed to the Virgin Mary in the contro-
versy with the Arians, giving it as his opinion that the Holy
Virgin was rather to be called Mother of Christ, since the De-
ity can neither be born nor die, and, of consequence, the Son
of man alone could derive his birth from an earthly parent.
Nestorius applauded these sentiments, and explained and de-
fended them in several discourses. But both he and his friend
were keenly opposed by certain monks at Constantinople, who
maintained that the Son of Mary was God incarnate, and ex-
cited the zeal and fury of the populace against him, from an
idea that he had revived the error of Paulus Samosatemus and
Photinus, who taught that Jesus Christ was a mere man. His
piscourses were, however, well received in many places, and
had the majority en their side, particularly among the monks
104 RELIGION AND CEREMONIES

of Egypt, though in opposition to the sentiments and whishes
of Cyril, “a man of haughty, turbulent, and imperious tem-
per,” who then ruled the see of Alexandria.
But nothing tended so much to propagate with rapidity, the
doctrine of Nestorius, as its being received in the famous school
at Edessa, where the youth were instructed in the Nestorian
tenets; and the writings of Nestorius, and his masters, the re-
nowned Theodorius of Mopsuestia, and Diodorus of Tarsus,
were translated from the Greek into the Syriac language, and
spread abroad throughout Assyria and Persia. And the famous
Barsumas, who was ejected out of his place in this school, and
consecrated bishop of Nisibis in 435, laboured with incredible
zeal and dexterity to procure for the Nestorians a solid and per-
manent footing in Persia, in which he was warmly seconded by
JMaanes, bishop of Ardascira. So remarkable was the success
which crowned the labours of Barsumas, that his fame extended
throughout the East ; and the Nestorians, who still remain in
Chaldaea, Persia, Assyria, and the adjacent countries, consider
him alone as their parent and founder. Nor did his zeal and
activity end here ; for he erected a famous school at Nisibis,
from whence issued those Nestorian doctors, who, in that and
the following centuries, spread abroad their tenets through
Egypt, Syria, Arabia, India, Tartary, and China.
It is proper for us to add, to the lasting honour of the Nesto-
rians, that of all the Christian societies established in the East,
they have been the most careful and successful in avoiding a
multitude of superstitious opinions and practices that have in-
fected the Greek and Latin Churches.”
Although the Nestorians have fixed their habitations chiefly
in Mesopotamia and the adjacent countries, they are to be found
throughout the east of Asia, as in Tartary, India, &c. in greater
numbers than any other sect of Christians, whence they not only
call themselves the Eastern Christians, as already observed, but
are sometimes so called by others.
They celebrated the Eucharist with leavened bread, and ad-
minister it in both kinds : they do not worship images, and
they allow their clergy to marry once, twice, and even thrice ;
but whether this liberty extends to the regular clergy, I have
not yet been able to ascertain.
Their monks are habited in a black gown, tied with a
leathern girdle, and wear a blue turban ; and their nuns must
be forty years old before they take the monastic habit, which
is much the same with that of the monks, except that they
º a kind of black veil about their heads, and about their
1ns.
OF THE NESTORIAN CHURCH. , 105
THE NESTORIANS OF MALABAR, USUALLY CALLED
THE CHRISTIANS OF ST. THOMAS.

WITH regard to the Nestorians who inhabit the coast of Mal-
abar and Travancore, and are commonly called the Christians
of St. Thomas, and by some, the St. Thome Christians, there
exists much difference of opinion as to their origin. The Por-
tuguese, who first opened the navigation of India, in the fifteenth
century, and found them seated there for ages, assert that St.
Thomas, the apostle, preached the gospel in India; and that
these are the descendants of his proselytes, whose faith had
been subsequently perverted by the unwary admission of the
Nestorian bishops from Mousul. Others observe, that Mar, or
St. Thomé, is considered by the Nestorians as the first who
introduced Christianity into Malabar in the fifth or sixth centu-
, and as their first bishop and founder, from whom they derive
#: name of St. Thome Christians; and others, that they were
originally a colony of Nestorians, who fled from the dominions
of the Greek emperors, after Theodosius the II. had commence
ed the persecution of that sect.
The Rev. Dr. Buchanan, vice-provost of the college of Fort-
William, who visited these Christians in 1806, and counts fifty-
five churches in Malayala,” denies that they are Nestorians,
and observes that their doctrines “are contained in a very few
articles, and are not at variance in essentials with the doctrines
of the church of England. They are usually denominated
Jacobite, but they differ in ceremonial from the church of that
name in Syria, and indeed from any existing church in the
world. Their proper designation, and that which is sanctioned
by their own use, is Syrian Christians, or The Syrian Church
of Malayala.” Yet the Doctor remarks, that they acknow-
ledge “the patriarch of Antioch,” and that they are connected
with certain churches in Mesopotamia and Syria, 215 in num-
ber, and labouring under circumstances of discouragement and
distress : but he does not say whether it is to the Greek or
the Jacobite patriarch of Antioch that they are subject.
So lame, indeed, and imperfect are the best accounts which
we have of the Greeks and their church, the most distinguished
and best known of all the Eastern Churches, that an eminent
and respectable divine of that communion, was pleased to ob-
serve, in writing to the author of this work, after perusing his




* Malayala comprehends the mountains and the whole region within
them, from Cape Comorin to Cape Illi. Whereas the province of Ma-
labar, commonly so called, contains only the northern districts, not in-
cluding the country of Travancore.
# Their Liturgy, Dr. B. tells us, is derived from that of the early
church of Antioch, called “Liturgia Jacobia Apostoli.”—And, accord-
ing to Mr. Gibbon, “the Jacobites themselves had rather deduce their
name and pedigree from St. James the Apostle.”
10.
106 RELIGION AND CEREMONIES
MS. on the subject of these churches, that he had “not met,
in any foreign publication, so good and so exact a description
of the Greek church, and which has afforded him so much
pleasure and information at the same time,” &c. as that here
presented to the reader, in a state very considerably improved
by this divine's remarks and corrections, and by his also kindly
supplying the author with further means of valuable and authen-
tic information. Aware that some, if not many, readers are
but ill qualified to judge for themselves of the correctness of
what is here said on the subject of these churches, and not being
at liberty to publish the name of the writer of this letter,
through whose kind assistance this account of them is, in a great
measure, what they will now find it, I have conceived it in a
manner a duty which I owe to them, to lay before them his
opinion of it, with a view to their satisfaction; and if I have any
other motive for so doing, it is that I might thus rouse oth-
ers, on their perceiving how much we have yet to learn on this
subject, to more minute inquiries into the present state and
condition of those to whom, or to whose forefathers and prede-
cessors, we are all very highly indebted, for as much as it was
through the Greek and Eastern Christians that the light of the
gospel was first communicated to us, and, of course, that we
derive all the comforts and blessings which we enjoy from our
religion.





CHAP. li.
->-c-
PROTESTANTISM.
-----

From the time in which the government of the Roman Em-
pire became Christian, under the reign of Constantine the
Great, in the year of Christ 324, no great or sudden change took
place in the visible character of the church till the Reformation
from Popery in the sixteenth century. The Reformation was
one of the greatest achievements ever accomplished by human
effort, and the greatest blessing that the grace of God has be-
stowed upon the church since the Apostolic age.
When, in the providence of God, he designs to accomplish
some great event, he raises up some extraordinary instrument,
suited to the nature of the design. This appears in all the most
important transactions recorded in sacred or profane history.
Such a character, in a most eminent manner, was Martin Luther.
He had, indeed, great coadjutors in accomplishing the work of
the Reformation, but he was their head. It has been observed,
by the late President Dwight, that the Catholic Church, at the
beginning of the sixteenth century, was the strongest power that
has ever existed : for all human power consists, essentially, in
a controul over the minds of men. And this, the court of Rome
is supposed to have possessed in a greater degree than any other
government or monarch has ever done.
Luther was born and lived in the Circle of Saxony, in Germa-
ny, and enjoyed the benefits of a liberal education, according to
the customs of the age. His early life was devoted to study, in
which he made uncommon proficiency. He also became, early,
a subject of the grace of God, and his religious attainments cor-
responded with his uncommon advancement in science. He
was made Professor in the University of Wittemberg, and was
the principal ornament of that flourishing institution.
In the year 1517, John Tetzel, a Dominican Monk, came to
Wittemberg as an agent of Pope Leo X. to sell Indulgences.
Leo was engaged at that time in the erection of St. Peter’s
Church, at ń. the most magnificent edifice of modern times,
and was obliged to adopt extraordinary measures to supply his
treasury. For this purpose, Tetzel was commissioned to offer a
plenary pardon of all sins, past and future, to any one who would
pay the price of the Indulgence. And the price of these was
graduated according to the ability of the person to make the
payment.

! {}8 RISE ( ; F THE PROTESTANTS.
Luther was now thirty-four years of age. He had made him-
self well acquainted with the Holy Scriptures, which were very
little read at that day, even by such as were educated for the
service of the church. His studies and reflections had convinc-
ed him that many of the sentiments and practices of the church
were unscriptural and absurd, although he had not examined
them with any unfavourable prepossessions. His mind was for-
cibly struck with the audacity of Tetzel’s pretensions, and he
inveighed, publicly, in the city of Wittemberg, against this gross
abuse of the original design of indulgences, and even against
the authority of indulgences for sin in any form. This was done
with a confidence arising from the deepest conviction, and with
a force of argument which overwhelmed the impious ºfetzel and
all his supporters.
It may, here, be proper to take a brief view of past events.
The Christian church had been gradually declining from its
primitive purity, had advanced in pomp and worldly grandeur,
and had made the most painful progress in errors and corrup-
tions from the time of its release from pagan persecution to the
present period. At this time a calm of moral death pervaded
the Christian world. An endless round of senseless ceremonies,
with an unlimited devotion to the court of Rome, passed for the
religion of Christ. This state of things, however, had never
been attained but against many powerful struggles of truth.
Every age furnished faithful servants of righteousness, who
raised a warning voice against the corruptions of the times, and
laboured to rouse their fellow men to just views of the truth of
God. In the twelfth and thirteenth centuries, the Waldenses
had many pure churches of Christ, amid the lonely vallies of the
Alps ; and, notwithstanding their long and severe sufferings
from papal persecution, they persevered in contending for the
faith once delivered unto the saints. In the nextage, John Wick-
liffe, an English divine, publicly exposed the leading errors of
the Catholic church, inculcated the pure doctrines of Christ with
great zeal, translated the Bible into his native tongue, and had,
while living, and especially after his death, in his own and other
countries, many zealous and faithful followers. In the fifteenth
century, Huss and Jerome, two eminent men in Bohemia, one a
divine, the other a civilian, and both men of great learning and
fº. adopted the sentiments of Wickliffe, and publicly testi-
ed against the gross corruptions of the clergy, and the general
errors and oppressions of the church. They were both burnt by
order of the great Council of Constance, one in 1414, the other
two years after. And the persecution continued with unrelent-
ing severity against their followers. Yet these cruelties made
no small impression upon the minds of men ; these martyrs and
their sentiments could not be forgotton ; the seed of heavenly
truth was extensively sown, and, though it vegetated long, a
century after it brought forth a glorious harvest.
The leading quality in the character of Luther was an intre-
pidity of mind º has never been surpassed. Fearless in

RISE OF THE PROTESTANTS. 109

danger, immutable in his purpose ; opposition confirmed his de-
cision, difficulties increased his confidence in God, and strength-
ened his adherence to the path of duty. His sentiments made
a rapid progress, a host of opponents arose against him, but
their violence and imbecility served merely to render the tri-
umph of the Reformer the more conspicuous. The court of
Rome became, at length, roused to a view of their danger, and,
as if given up of God to pursue those courses which would prove
most favourable to their adversaries, they seemed to lose that
vigour and policy by which they had so long wielded the desti-
nies of Europe, and, by a mixture of violence, indecision and
duplicity, defeated their own purposes, while the cause of the
Reformation was daily advancing. At the same time, to with-
draw the affections of men from a system of religious sentiment
and practice, confirmed by the veneration of ages, purposely
constructed in such a manner as to attach all the dominant affec-
tions of the human heart, was one of the most arduous labours
ever undertaken, and not to be effected except by the special
assistance of the providence of God.
Luther had many great and efficient fellow-labourers. In
different countries, men the most distinguished for talents,
learning, and piety, espoused the cause of the Reformation, and
advocated it with unshaken constancy and perseverance. The
most eminent of these were Zuinglius in Switzerland, Melanc-
thon in Germany, Calvin in France, and Cranmer in England.
Luther also enjoyed the uniform protection and favour of his
sovereign, the Elector of Saxony, while several other independ-
ent princes of Germany and many of the free cities warmly
espoused his cause.
After several ineffectual attempts to produce a reconciliation,
the court of Rome formally condemned the sentiments of Luther,
and, a few months after, January 1521, he was solemnly excom-
municated by the Pope and subjected to all those anathemas
which had so long been the terror of sovereign princes and
whole nations. A little before this event, knowing what was
designed against him, Luther, in a public and solemn manner,
denounced the authority of the Roman Pontiff, and withdrew
from all that portion of the Christian church that continued to
acknowledge him as its supreme head. A few months after his
excommunication at Rome, he was condemned by the Diet of
Germany, with the approbation of the Emperor Charles V. and
declared an enemy of the empire. He was now placed in the
situation of a public enemy, and his life was exposed to the rage
of his numerous adversaries. But he had many friends, and
God was his protector.
The Reformer, in connexion with Melancthon and others,
now proceeded to the formation of a church upon the principles
of the gospel of Christ, which he denominated the Evangelical,
but it has ever been called by his followers and others, the Lu-
theran Church. This was made the established church in
10:
1 ſ () RISE OF THE PROTESTANTS,

Saxony in the year 1527, and the elector, as chief magistrate in
his dominions, was acknowledged its supreme head.
At the Diet of Spire, in 1529, it was decreed that no prince
of the empire should be allowed to regulate the concerns of re-
ligion in his own territories, and that all change of the estab-
lished Catholic religion, in doctrine, discipline, or worship,
should be deemed unlawful. Against this unjust decree, the
Elector of Saxony, and five other princes of the empire, with
the deputies of thirteen imperial cities, Protested, and appeal-
ed to the decision of a general Council of the Church, (which
they insisted should be convoked,) as the only proper authori-
ty to decide on these subjects. In consequence of this protest,
the followers of Luther were denominated Protestants—A gen-
eral term which was applied to all who adopted the principles
of the Reformationin opposition to the Catholic church, and has
continued to the present time.
Nothing in the character of the Reformers demands such
high admiration as their extraordinary moderation. In most
revolutions, when long established systems are broken, when
the base injustice and stern oppressions of tyranny are exposed,
when the minds of men are unhinged by the breaking of the
shackles in which they have long been bound, they throw off
restraint and vibrate to the opposite extreme. On this account,
good men have always dreaded revolution more than the con-
tinuance of existing evils. The people of Europe had long
been accustomed to look upon the Roman Catholic system as
Christianity; and they knew of no other system of revealed re-
ligion. They were, at the same time, deeply tinctured with
licentiousness and vice. Why they did not, under such circum-
stances, abandon all religion as imposture, and run to the license
of infidelity and the dogmas of atheism, is one of the most as-
tonishing events to be found in the history of man. To the
Protestant Reformers, and the sixteenth century belongs the
extraordinary honour of having broken, effectually, the strong-
est power and one of the most extensive systems of error, that
have ever existed, and stopped the terrible current of revolu-
tion at the precise point of rational freedom, government and
truth. Rather, it was done by the mercy of God. This was
a greater work than the human mind has ever performed. HE
who promised his gracious presence to his people, even unto
the end of the world, enlightened their minds, sanctified their
hearts, imparted to them divine wisdom, and led them to such
results as fixed his Church on the immutable basis of the truth
of God. No material improvement has been made in the con-
dition of Protestant churches from the days of the Reformation
to the present time.
The Protestant Church is divided into various classes and
genominations, which will now he noticed in order.
*JF THE LUTHERANS, 11 :
SECTION I.
OF THE LUTHERANS.

The Lutherans derive their name from Martin Luther, a
celebrated reformer, who sprung up and opposed the church
of Rome with great vehemence and success, in the beginning
of the 16th century.
The system of faith embraced by the Lutherans, was drawa
up by Luther and Malancthon, and presented to the Emperor
Charles W., in 1530, at the diet of Augusta, or Augsburg, and
hence called the Augustan or Augsburg Confession. It is di-
vided into two parts, of which the former, containing twenty-
one articles, was designed to represent, with truth and perspi-
cuity, the religious opinions of the reformers; and the latter,
containing seven articles, is employed in pointing out and con-
futing the seven capital errors which occasioned their sepa-
ration from the church of Rome : these were communion in
one kind, the forced celibacy of the clergy, private masses,
auricular confession, legendary tradition, monastic vows, and
the excessive power of the church. The leading doctrines
of this confession are the true and essential divinity of the
$on of God; its substitution and vicarious sacrifice ; and the
necessity, freedom, and efficacy of divine grace.
From the time of Luther to the present i. no change has
been introduced into the doctrine and discipline received in
this church. The method, however, of illustrating, enforcing,
and defending the doctrines of Christianity, has undergone
several changes in the Lutheran church ; and, though the con-
fessions continue the same, yet some of the doctrines which
were warmly maintained by Luther, have been of late wholly
abandoned by his followers. In particular, the doctrines of ab-
solute predestination, human impotence, and irresistible grace, for
which Luther was a zealous advocate, have been rejected by
most of his followers, and are now generally known by the
name of Calvinistic doctrines. The Lutherans now maintain,
in regard to the divine decrees, that they respect the salva-
tion or misery of men, in consequence of “a previous know-
ledge of their sentiments and character,” and not with the
Calvinists, as founded on “the mere will of God.”
The capital articles which Luther maintained are as follow ;
to which are added a few of the Texts and arguments which he
employed in their defence.
1. %. the holy scriptures are the only source whence we
are to draw our religious sentiments, whether they relate to
faith or practice, John v. 39. 1 Cor. iv. 16. 2 Tim. iii. 15--
17. Reason also confirms the sufficiency of the scriptures:
for if the written word be allowed to be a rule in one case, how
can it be denied to be a rule in another 7
2. That justification is the effect of faith, exclusive of good
| 12 RELIGION AND CEREMONIES

works; and that faith ought to produce good works purely in
obedience to God, and not in order to our justification :* for St.
Paul, in his epistle to the Galatians, strenuously opposed those
who ascribe our justification (though but in º to works :
If righteousness come by the law, then Christ is dead in vain.
Gal. ii. 21. Therefore it is evident we are not justified by
the law, or by our works; but to him who believeth, sin is par-
doned, and Christ's righteousness imputed.
3. That no man is able to make satisfaction for his sins; for
our Lord teaches us to say, when we have done all things that
are commanded, We are unprofitable servants. Luke xvii. 10.
Christ's sacrifice is alone sufficient to satisfy for sin, and noth-
ing need be added to the infinite value of his atonement.
uther also rejected tradition, purgatory, penance, auricular
confession, masses, invocation º". monastic vows, and
other doctrines of the church of Rome.
On the points of Predestination, Original Sin, and Free-
Will, Luther coincided with Calvin, and sometimes expressed
himself more strongly ; but on matters of Church discipline
they widely differed; likewise on the presence of Christ's
body in the Sacrament. His followers also deviated from
him in some things: but the following may be considered as
a fair statement of their principles, and the difference between
them and the Calvinists: (1.) The Lutherans have bishops
and superintendants for the government of the church. But
the ecclesiastical government which Calvin introduced was
called Presbyterian; and does not admit of the institution of
bishops, or of any subordination among the clergy. (2.) They
differ in their notions of the sacrament of the Lord's Supper.
The Lutherans reject transubstantiation ; but affirm that the
body and blood of Christ are materially present in the sacra-
ment, though in an incomprehensible manner ; this they called
consubstantiation. The Calvinists hold, on the contrary, that
Jesus Christ is only spiritually present in the ordinance, by the
external signs of bread and wine. (3.) They differ in their
doctrine of the eternal decrees of God respecting man’s salva-
tion. The modern Lutherans maintain that the divine decrees,
respecting the salvation and misery of men, are founded upon
the divine prescience. The Calvinists, on the contrary, con-
sider these decrees as absolute and unconditional.
In 1523, Luther drew up a liturgy or form of prayer and ad-
ministration of the sacraments, which, in many particulars,
differed little from the mass of the church of Rome. But he
did not intend to confine his followers to this form ; and hence
every country, where Lutheranism prevails, has its own liturgy,
* Luther constantly opposed this doctrine to the Romish tenet, that
man by works of his own, prayer, fasting, and corporeal afflictions,
might merit and claim pardon: and he used to call the doctrine of jus
tification by faith alone “Articulus stantis vel cadentis ecclesiae.”
An article with which the church must stand or fall.
OF THE LUTHERANS. | 13

which is the rule of proceeding in all that relates to external
worship, and the public exercise of religion. The liturgies
used in the different countries, which have embraced the sys-
tem of Luther, perfectly agree in all the essential branches of
religion, in all matters that can be considered as of real moment
and importance ; but they differ widely in many things of an
indifferent nature, concerning which the Scriptures are silent,
and which compose that part of the public religion that derives
its authority from the wisdom and appointment of men. Assem-
blies for the celebration of divine worship meet every where at
stated times. Here the Holy Scriptures are publicly read ;
prayers and hymns addressed to the 5. ; the sacraments ad-
ministered; and the people instructed in the knowledge of re-
ligion, and excited to the practice of virtue, by the discourses
of their ministers.
Of all Protestants, the Lutherans are perhaps those who dif-
fer least from the church of Rome, not only in regard to their
doctrine of consubstantiation, namely, that the body and blood
of Christ are materially present in the sacrament of the Lord's
Supper, though in an incomprehensible manner ; or, that the
partakers of the Lord's Supper receive along with, under, and
in the bread and wine, the real body and blood of Christ; but
likewise as they represent several religious practices and cer-
emonies as tolerable, and some of them useful, which are re-
tained in no other Protestant church. Among these may be
reckoned the forms of exorcism in the celebration of baptism ;
the use of wafers in the administration of the Lord's Supper :
the private confession of sins ; the use of images, of incense,
and of lighted tapers in their churches (particularly at the cele-
bration of the Lord’s Supper,) with a crucifix on the altar. All
these are practices of the church of Rome. Some of them, how-
ever, are not general, but confined to particular paris.
In every country were Lutheranism is established, the su-
preme head of the state is, at the same time, the supreme visi-
ble ruler of the church ; but “all civil rulers of the Lutheran
persuasion are effectually restrained, by the fundamental prin-
ciples of the doctrine they profess, from any attempts to change
or destroy the established rule of faith and manners, to make
any alteration in the essential doctrines of their religion, or in
any thing intimately connected with them,-or to impose their
particular opinions upon their subjects in a despotic and arbi-
trary manner.” The councils, or societies, appointed by the
sovereign to watch over the interests of the church, and to gov-
ern and direct its affairs, are composed of persons versed in
the knowledge both of civil and ecclesiastical law, and, accord-
ing to a very ancient denomination, are called Consistories.
The internal government of the Lutheran Church seems to be
in some respects anomalous. It bears no resemblance to Inde-
pendency, and yet it is equally removed from Episcopacy on
the one hand, and from Presbyterianism on the other. We
must, however, except the kingdoms of Sweden and Denmark

4 RELIGION AND CEREMONIES
*(including Norway,) in which the form of ecclesiastical govern-
ment that preceded the Reformation is retained; purged, in-
º from the superstitions and abuses that rendered it so
O011Ous.
“This constitution of the Lutheran hierarchy,” says Dr.
Mosheim, “will not seem surprising, when the sentiments of
that people, with respect to ecclesiastical polity, are duly con-
sidered. On the one hand they are persuaded that there is no
law, of divine authority, which points out a distinction between
the ministers of the gospel with respect to rank, dignity, or
º ; and therefore they recede from Episcopacy.
But, on the other hand, they are of opinion, that a certain
subordination, a diversity in point of rank and privileges among
the clergy, is not only highly useful, but also necessary to the
perfection of church communion, by connecting, in consequence
of a mutual dependence, more closely together, the members
of the same body ; and thus they avoid the uniformity of the
Presbyterian governments. They are not, however, agreed
with respect to the extent of this subordination, and the de-
grees of superiority and precedence that ought to distinguish
their doctors ; for in some places this is regulated with much
more regard to the ancient rules of church government, than is
discovered in others.
The constitution of the Lutheran church in Sweden bears
great resemblance to that of the church of England. However,
neither in Sweden, nor in Denmark, is that authority and dig-
nity attached to the Episcopal office, which the church of Eng-
land bestows upon her dignitaries.
Lutheranism is the established creed and form of religion in
Denmark, Norway, and Sweden, in a great part of Germany,
particularly in the north, and in Saxony; in Livonia, and Estho-
nia, and the greatest part of Prussia. There are also Lutheran
churches in Holland, Courland, Russia, Hungary, North Amer-
jca, the Danish West India Islands, &c. In Russia, the Lu-
therans are at present more numerous than any other sect, that
of the Greek Christians excepted. In Poland are several
Lutheran churches ; and in Hungary, the Lutherans have 439
churches; and 472 pastors, who are elected by the people,
and regulate among themselves their church government.
The Lutherans have too long cherished in their breasts that
spirit of intolerance and bigotry, from which they themselves
had suffered so long, and so much ; and this spirit has often
impeded among them the progress of science and enlightened
inquiry, and frustrated many attempts of the reformed party
towards a re-union. But this bigotry is by no means charac-
teristic in them ; and during the last thirty-five or forty years,
learning has been cultivated, and liberality of sentinent and
doctrine practised by them, in at least an equal degree with
any other Christian party.
--





OF THE CALVINISTS. | 1.5
SECTION II.
OF THE CALVINIST.S.
Calvinists are those who embrace the doctrine and sentiments
of Calvin, the celebrated Reformer of the Christian church
from Romish superstition and doctrinal errors.
John Calvin was born at Noyon, in France, in the year 1509.
He first studied the civil law, and was afterwards made pro-
fessor of divinity at Geneva, in the year 1536. His genius,
learning, eloquence, and piety, rendered him respectable even
in the eyes of his enemies.
The name of Calvinists seems to have been given at first to
those who embraced not º the doctrine, but the church
government and discipline established at Geneva, and to distin-
guish them from the |... But since the meeting of the
synod of Dort, the name has been chiefly applied to those who
embrace his leading views of the Gospel, to distinguish them .
from the Arminians.
The leading principles taught by Calvin, were the same as
those of Augustine. The main doctrines by which those who
are called after his name are distinguished from the Arminians,
are reduced to five articles: and which, from their being the
principal points discussed at the synod of Dort, have since
been denominated the five points. hese are, predestination,
particular redemption, total depravity, effectual calling, and
the certain perseverance of the saints.
The following statement is taken principally from the writ-
ings of Calvin and the decisions at Dort, compressed in as few
words as possible.
1. They maintain that God has chosen a certain number of
the fallen race of Adam in Christ, before the foundation of the
world, unto eternal glory, according to his immutable purpose,
and of his free grace and love, without the least foresight of
faith, good works, or any conditions performed by the creature;
and that the rest of mankind he was pleased to pass by, and
ordain to dishonour and wrath, for their sins, to the praise of his
vindictive justice.
In proof of this they allege, among many other Scripture
passages, the following : “According as he hath chosen us in
him before the foundation of the world, that we should be holy,
and without blame before him in love.-For he saith to Moses,
I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion. So, then, it is
not of him that willeth, nor of him that runneth, but of God,
that showeth mercy. Thou wilt say, then, Why doth he yet
find fault; for who hath resisted his will 2 Nay, but 0 man
who art thou that repliest against God? Shall the thing form-
ed say to him that formed it, Why hast thou made me thus 2
Hath not the potter power over the clay, of the same lump to








* 16 RELIGION AND CEREMONIES
-
make one vessel unto honour and another unto dishuuour !
Hath God cast away his people whom he foreknew 2. Wot ye
not what the Scripture saith of Elias' Even so at this present
time, also, there is a remnant according to the election of grace.
And if by grace, then it is no more of works What then?
Israel hath not obtained that which he seeketh for, but the
election hath obtained it, and the rest are blinded.—Whom he
did predestimate, them he also called.—We give thanks to God
always for you brethren, beloved of the Lord, because God
hath from the beginning chosen you to salvation, through sanc-
tification of the Spirit and belief of the truth. As many as
were ordained to eternal life, believed.” Eph. i. 4. Rom. ix.
xi. 1–6. viii. 29, 30. 2 Thess. ii. 13. Acts xiii. 48. They
think also that the greater part of these passages, being found
in the epistolary writings, after the pouring out of the Holy
Spirit, who was promised to guide the apostles into all truth, is
an argument in favour of the doctrine.
They do not consider predestination, however, as affecting
the agency or accountableness of creatures, or as being to them
any rule of conduct. On the contrary, they suppose them to
act as freely, and to be as much the proper subjects of calls,
warnings, exhortations, promises, and threatnings, as if no de-
cree existed. The connection in which the doctrine is intro-
duced by the divines at Dort, is to account for one sinner's be-
lieving and being saved rather than another ; and such, the
Calvinists say, is the connexion which it occupies in the
Scriptures.
ith respect to the conditional predestination admitted by
the Arminians, they say that an election upon faith or good
works foreseen, is not that of the Scriptures ; for that election
is there made the cause of faith and holiness, and cannot for
this reasºn, he the effect of them. With regard to predestina-
tion to death, they say, if the question be, Wherefore did God
decree to punish those who are punished 7 the answer is. On
account of their sins. But if it be. Wherefore did he decree
to punish them rather than others 7 there is no other reason to
be assigned, but that so it seemed good in his sight. Eph. i. 3,
4, John, vi. 37. Rom. viii. 29, 30. Acts, xiii, 48 1. Pet, i.
1. Rom. ix. 15, 16. xi. 5, 6.
2. They maintain that though the death of Christ be a most
perfect sacrifice, and satisfaction for sins, of infinite value,
abundantly sufficient to expiate the sins of the whole world;
and though on this ground the gospel is to be preached to li
mankind indiscriminately; yet it was the will of God that
Christ, by the blood of the cross, should efficaciously redeem
all those, and those only, who were from eternity elected to
salvation, and given to him by the Father.
Calvin does not appear to have written on this subject as a
controversy, but his comments on Scripture agree with the
above statement. The following positions are contained in the
resolutions of the synod of Dort, under this head of doctrine :


OF THE CALVINISTS. 117

“the death of the Son of God is the only and most perfect sacri-
fice and satisfaction for sins, of infinite value and price, abun-
dantly sufficient to expiate the sins of the whole world. The
promise of the Gospel is, that whosoever believeth in Christ
crucified shall not perish, but have everlasting life; which
promise, together with the command to repent and believe,
ought promiscuously and indiscriminately to be published and
proposed to all people and individuals, to whom God in his
good pleasure sends the Gospel. Whereas many who are call-
ed by the Gospel do not repent nor believe in Christ, but perish
in unbelief; this proceeds not from any defect or insufficiency
in the sacrifice of Christ offered on the cross, but from their own
fault. As many as truly believe, and are saved by the death
of Christ from their sins, and from destruction, have to ascribe
it to the mere favour of God, which he owes to no one, given
them in Christ from eternity. For it was the most free counsel,
and gracious will and intention of God the Father, that the
quickening and saving efficacy of the most precious death of
his Son should exert itself in all the elect, to give unto them
onlyjnstifying faith, and by it to conduct them infallibly to sal:
vation; that is, it was the will of God that Christ, by the blood
of the cross, whereby he confirmed the new covenant, should
efficaciously redeem out of every people, tribe, nation, and
language, all those, and those only, who were from eternity
elected to salvation, and given to him by the Father.”
These positions they appear to have considered as not only
a declaration of the truth, but an answer to the arguments of
the Remonstrants. -
In proof of the doctrine, they allege among others the fol-
lowing Scripture passages: “ Thou hast given him power over
all flesh, that he should give eternal life to as many as thou hast
given him. The good shepherd giveth his life for the sheep. I
ſay down my life for the sheep. He died not for that nation
only, but that he might gather together in one the children of
tº cººl. Hº gave himself for us, that he
might redeem us from all iniquity, and purify unts himself ape-
culiar people, zealous of good works. He loved the church, and
gave himself for it, that he might sanctify and cleanse it and
present it to himself, &c. And they sang a new song, saying,
Thou art worthy ; for thou wast slain and hast redeemed us to
God by thy blood, out ºey kindred, and tongue, and people,
and nation.” John, xvii. 2. x. 11, 15, xi. 52. Tit. ii. 14,
Eph. v. 25–27. Rev. v. 9.
3. They maintain that mankind are totally depraved, in
consequence of the fall of the first man, who, being their pub-
lic head, his sin involved the corruption of all his posterity, and
which corruption extends over the whole soul, and renders it
unable to turn to God, or to do any thing truly good, and ex-
poses it to his righteous displeasure, both in this world and that
which is to come.
The explanation of original sin, as given by Calvin, is as fol-
11 -
118 RELIGION AND CEREMONIES

lows: “Original sin seems to be the inheritable descending
perverseness and corruption of our nature, poured abroad into
all parts of the soul, which first maketh us deserving of God’s
wrath, and then also bringeth forth those works in us, called, in
Scripture, the works of the flesh. These two things are distinct-
ly to be noted, that is, that, being thus in all parts of our nature
corrupted and perverted, we are now, even for such corruption
only, holden worthy of damnation, and stand convicted before
God to whom nothing is acceptable but righteousness, inno-
cence, and purity. And yet we are not bound in respect of
another's fault; for where it is said that by the sin of Adam we
are made subject to the judgment of God, Rom. v. 18. it is not
so to be taken, as if we, innocent and undeserving, did bear the
blame of his fault; but as, in consequence of his offence, we are
ultimately clothed with the curse, therefore it is said that he
hath bound us. Nevertheless from him not the punishment
only came upon us, but also the infection distilled from him
abideth in us, to the which the punishment is justly due.”
The resolutions of the divines at Dort on this head, contain
the following positions. “Such as man was after the fall, such
children did he beget-corruption by the righteous judgment of
God being derived from Adam to his posterity—not by imita-
tion, but by the propagation of a vicious nature. Wherefore
all men are conceived in sin, and are born the children of wrath,
unfit for every good connected with salvation, prone to evil,
dead in sins, and the servants of sin; and without the Holy
Spirit regenerating them, they neither will nor can return to
God, amend their depraved natures, nor dispose themselves for
its amendment.”
In proof of this doctrine, the Calvinists allege, among other
Scripture passages, the following: “By one man sin entered
into the world, and death by sin; and so death passed upon
all men, for that all have sinned. By one man's disobedience
many were made sinners. I was born in sin and shapen in
iniquity. God saw that the wickedness of man was great upon
the earth, and that every imagination of his heart was only evil
continually. God looked down from heaven upon the children
of men, to see if there were any that did understand, that did
seek God. Every one of them is goneback : they are altogeth-
ºr become filthy; there is none that doeth good, no not one.
And you hath he quickened who were dead in trespasses and
sins. Wherein in time past ye walked according to the course
of this world among whom also we all had our conversation in
times past, in the lºst of our flesh, fulfilling the desires of the
flesh and of the mind; and were by nature the children of wrath,
even as others.” Rom. v. 12–19. Ps. li. 5. Gen. vi. 5, Ps.
liii. 2, 3. Rom. iii. Eph. ii. 1–3.
4. They maintain that all whom God hath predestinated unto
life, he is pleased, in his appointed time, effectually to call by
his word and Spirit out of that state of sin and death in which
they are by nature, to grace and salvation by Jesus Christ.
OF THE CALVINIST.S. 1 I-9

They admit that the Holy Spirit, as calling men by the min-
istry of the Gospel, may be resisted ; and that where this is
the case, “the fault is not in the Gospel, nor in Christ offered
by the Gospel, nor in God calling by the Gospel, and also con-
ferring various gifts upon them ; but in the called themselves.
They contend, i.". that where men come at the divine
call, and are converted, it is not to be ascribed to themselves,
as though by their own free will they made themselves to differ,
but merely to him who delivers them from the power of dark-
ness, and translates them into the kingdom of his dear Son, and
whose regenerating influence is certain and efficacious.”
In proof of this doctrine the Calvinists allege, among others,
the following Scripture passages: “Whom he did predestinate,
them he also called; and whom he called, them he also glori-
fied. That ye may know what is the exceeding greatness of
his power to us-ward who believe, according to the working
of his mighty power, which he wrought in Christ when he rais-
ed him from the dead. Not of works, lest any man should boast.
For we are his workmanship created in Christ Jesus unto good
works. God, that commanded the light to shine out of dark-
ness, hath shined into our hearts, &c. I will take away the
stony heart out of their flesh, and will give them hearts of flesh.”
Rom. viii. 29. Eph. i. 19, 20. ii. 9, 10, 2 Cor. iv. 6. Ezek.
xxxvi. 26.
5. Lastly : They maintain that those whom God has effectu-
ally called, and sanctified by his Spirit, shall never finally fall
from a state of grace. They admit that true believers may fall
partially, and would fall totally and finally but for the mercy
and faithfulnes of God, who keepeth the feet of his saints; also,
that he who bestoweth the grace of perseverance, bestoweth it
by means of reading and hearing the word, meditation, exhor-
tations, threatenings, and promises; but that none of these
things imply the possibility of a believer’s falling from a state
of justification.
In proof of this doctrine they allege the following among
other Scripture passages: ‘‘ I will put my fear in their hearts,
and they shall not depart from me. He that believeth, and is
baptized, shall be saved. The water that I shall give him shall
be in him a well of water springing up into everlasting life.
This is the Father’s will, that of all which he hath given me !
should lose nothing. This is life eternal, to know thee, the only
true God, and Jesus Christ whom thou hast sent. Whosoever
is born of God doth not commit sin, for his seed remaineth in
him; and he cannot sin, because he is born of God. They went
out from us, but they were not of us; for if they had been of us,
they would have continued with us; but they went out, that
they might be made manifest that they were not all of us. Now
unto him that is able to keep you from falling, and to present you
faultless before the presence of his glory with exceeding joy,
to the only wise God our Saviour, be glory and majesty, do-
minion and power, both now and ever, Amen.” Jer. xxxii. 40.
120 RELIGION AND CEREMONIES.

Mark, xvi. 16. John, iv. 14. vi. 40. xvii. 3. 1 John, iii. 9. ii.
19. Jude, 24, 25. -
Such were the doctrines of the old Calvinists, and such in sub-
stance are those of the present times. In this, however, as in
every other denomination, there are considerable shades of
difference.
Some think Calvin, though right in the main, yet carried
things too far ; these are commonly known by the name of
Moderate Calvinists. Others think that he did not go far
enough ; and these are known by the name of High Calvinists.
It is proper to add, that the Calvinistic system includes in it
the doctrine of three co-ordinate persons in the Godhead, in one
nature, and of two natures in Jesus Christ, forming one person.
Justification by faith alone, or justification by the imputed right-
eousness of Christ, forms also an essential part of this system.
They suppose that on the one hand our sins are imputed to
Christ, and on the other, that we are justified by the imputation
of Christ's righteousness to us; that is, Christ the innocent was
treated by God as if he were guilty, that we, the guilty, might
out of regard to what he did and suffered, be treated as if we
were innocent and righteous.
Calvinism originally subsisted in its greatest purity in the city
of Geneva ; from which place it was first propagated into Ger-
many, France, the United Provinces, and Britain. In France
it was abolished by the revocation of the edict of Nantz. It has
been the prevailing religion in the United Provinces ever since
1571. The theological system of Calvin was adopted and
made the public rule of faith in England under the reign of
£dward º The church of Scotland also was modelled by
John Knox, agreeably to the doctrine, rites and form of ecclesi-
astical government established at Geneva. In England, Calvin-
ism had been on the decline from the time of queen Elizabeth
until about sixty years ago, when it was again revived, and has
been on the increase ever since. The major part of the clergy,
indeed, are not Calvinists, though the articles of the Church of
England are Calvinistical.
Calvin considered every church as a separate and independ-
ent body, invested with the power of legislation for itself. He
proposed that it should be governed by presbyteries and synods
composed of clergy and laity, without bishops, or any clerical
subordination; and maintained that the province of the civil
magistrate extended only to its protection and outward accom-
modation.
---
SECTION III.
OF THE ARMINIANS.
The Arminians derive their name from James Arminius, a
disciple of Beza, and an eminent professor of divinity at Ley-
OF THE ARMINIANS. 121

-
den, about 1600, who is said to have attracted the esteem and
applause of his very enemies by his acknowledged candour,
penetration and piety.
The principal tenets of the Arminians are comprehended in
the five following articles. -
1. That God has not fixed the future state of men by an
absolute unconditional decree ; but determined from all eternity
to bestow salvation on those who persevere unto the end in their
faith in Jesus Christ; and to inflict everlasting punishments on
those who continue in their unbelief, and resist unto the end his
divine succours.
2. That Christ, by his sufferings, made an atonement for the
sins of all mankind in general, and of every individual in partic-
ular ; and that his death hath put all men in a capacity *.
justified and pardoned, on condition of their faith, repentance,
and sincere obedience to the laws of the new covenant. John
ii. 2. iii. 16, 17. Heb. ii. 9. Isa. i. 19, 20. 1 Cor. viii. 11.
3. That mankind are not totally depraved ; and that the sin
of our first parents is not imputed to us, nor shall we be hereafter
punished for any but our own personal transgressions. Jer.
xxxi. 29, 30.
4. That there is a measure of grace given to every man to
profit withal, which is neither irresistible nor irrevocable, but is
the foundation of all exhortations to repentance, faith, &c. Isaiah
i. 16. Deut. x. 16. Eph. iv. 22.
5. That true believers may fall from their faith, and forfeit
finally their state of grace ; and they conceive that all com-
mands to persevere and stand fast in the faith, shew that there
is a possibility of believers falling away. See Heb. vi. 4, 5, 6.
2 Pet. ii. 20, 21. Luke xxi. 35.
It appears, therefore, that the followers of Arminius believe
that God, having an equal regard for all his creatures, sent his
Son to die for the sins, not of the elect only, but of the whole
world; that no mortal is rendered finally unhappy by an eternal
and invincible decree, but that the misery of those who perish
arises from themselves; and that, in this present imperfect state,
believers, if not peculiarly vigilant, may, through the force of
temptation, and the influence of Satan, fall from grace, and sink
into final perdition.
They found these sentiments on the expressions of our Saviour,
respecting his willingness to save all that come unto him ; es-
pecially on his prayer over Jerusalem ; on his Sermon on the
Mount; and, above all, on his delineation of the process of the
last day, in which the salvation of men is not said to have been
obtained by any decree, but because “they have done the will
of their Father, who is in heaven.” This last argument they
deem decisive. They also say, that the terms respecting
election in the Epistle to the Romans, are applicable only to the
state of the Jews as a body, and relate not to the religious con-
sideration of individuals, either in his world, or the next.
11
-
122 RELIGION AND CEREMONIES

The religious principles of the Arminians have insinuated
themselves more or less into the established church in Holland,
and affected the theological system of many of those pastors
who are appointed to maintain the doctrine and authority of the
synod of Dort. The principles of Arminius were early intro-
duced into various other countries, as Britain, France, Geneva,
and many parts of Switzerland ; but their progress is said to
have been rather retarded of late, especially in Germany and
several parts of Switzerland, by the prevalence of the Leibnit-
zian and Wolfian philosophy, which is more favourable to Cal-
Winism.

---
SECTION IV.
OF THE EPISCOPAL CHURCH OF ENGLAND.

THE Church of England dates its origin from the time of the
Reformation, when Henry VIII. shook off the Pope’s authority
and took upon himself the title of “ Head of the Church,” as he
had been previously dignified by his Hóliness with that of
* Defender of the Faith.” The last of these titles, which are
hereditary in the Crown of England, was obtained as a reward
for a book the king had written on the Seven Sacraments, against
Luther's book, “Of the Captivity of Babylon.” The first title
was an assumed one ; but soon obtained legal sanction by the
consent of the nation at large ; taken up because the pope re-
fused to sanction Henry’s Divorce from queen Catherine, his
affections having been transferred to Anne Boleyn. The Arch-
bishop of Canterbury, who took upon hi. to annul the
former marriage, was solemnly condemned by the pope ; and
Henry, out of revenge, annulled his connexion with, and threw
off his obedience to, the papal see. He became supreme head
of the church himself, and he may be said to have been the
founder of the Church of England. Its principles, however, are
grounded on those of the Reformation, having in many respects,
a resemblance to the Lutheran tenets and practice.
The religious tenets or doctrines of this church are to be found
in the book of Homilies, consisting of short moral and doctrinal
discourses, and in the Thirty-Nine Articles, which, with the
three Creeds and Catechism, are inserted in the Book of Com-
mon Prayer. Concerning some of the doctrines professed by
the Church of England, her members are not agreed : a very
great majority of the clergy insisting upon it that the church is
not Calvinistic, in regard to the doctrine of predestination, irre-
sistible grace, and the final perseverance of the saints; whilst a
very respectable and increasing portion of the clergy and laity
maintain, with great confidence, that the 17th article roundly
and plainly asserts the great and important doctrine of predes-
tination, as tought by Calvin and the first reformers. The
OF THE CHURCH OF ENGLAND. 123

warm, not to say acrimonious, disputes which this difference of
construction put upon the articles has occasioned, have tended
to increase the number of dissenters, whose interests are greatly
promoted by that part of the clergy usually denominated Cal-
vinistic, or evangelical.
The great Earl of Chatham said openly in the House of
Commons, that we have “ a Popish liturgy, a Calvinistic creed,
and an Arminian clergy :” since that time, the clergy are many
of them become professors of the Calvinistic doctrines ; and,
erhaps, on a rigid examination of the Articles, Homilies, and
rayers, it would be difficult to put any other construction upon
many parts of them, particularly of the 17th article.
Leaving this point, respecting the Calvinism or Arminianism
of the Church of England, to be decided amongst the members
themselves, we shall lay before the reader an impartial account
of her doctrines, worship, rites, and ceremonies, collected, as
they ought to be, from those acknowledged formularies, and
standards of faith, the book of Homilies, the book of Common
Prayer, including the thirty-nine Articles, the Liturgy, &c. and
; other works of authority as are usually referred to on this
subject.
º cannot with truth be denied, that the Liturgy abounds with
the purest sentiments of devotion, and the genuine principles of
the 8. faith. The language breathes the highest spirit of
Fº often in a style of the most eloquent and affecting Fº
n it are found some of the very best specimens of our English
style of composition.
A committee was appointed to compose this Liturgy, at the
head of which was Thomas Cranmer, Archbishop of Canterbu-
ry, who was the chief promoter of the Reformation, and had a
principal hand in all the steps made towards it.
This Liturgy, compiled by martyrs and confessors, together
with divers other learned bishops and divines; and being revis-
ed and approved by the archbishops, bishops and clergy of both
the º of Canterbury and York, was then confirmed by
the king, A. D. 1548.
About the end of the year 1550, or the beginning of 1551,
some exceptions were . at some things in this book, which
were thought to savour too much of superstition; on which
account it was again revised and altered, under the inspection
of Bucer and Martyr, two foreign reformers, and again confirm-
*ed by Act of Parliament ; but both this and the former Act,
made in 1548, were repealed in the first year of Queen Mary.
But upon the accession of Queen Elizabeth, the second book of
King Edward was again established, with some slight altera-
tions and corrections ; and in this state the Liturgy continued,
without any farther alteration, until the first year of King James
the First, when a few small alterations were made ; and thus it
remained till the time of Charles the Second, when the whole
book was again revised. The commission for this purpose was
dated March 25, 1661, and empowered twelve bishops and
124 RELIGION AND CEREMONIES

twelve presbyterian divines to make such reasonable and neces-
sary alterations as they might jointly agree upon. In a word,
the whole Liturgy was then brought to the state it now stands,
and was unanimously subscribed to by both houses of Convoca-
tion, on Friday, December 20, 1661 ; and being brought to the
House of Lords the March following, both Houses very readily
passed an Act for its establishment, when the thanks of the lords
were ordered to the bishops and clergy, for the great care and
industry shown in the review of it.
The Creed, commonly called “ the Apostles' Creed,” forms
an essential part of the doctrines of the English Church, and
from its great antiquity, is of high authority. It is asserted that
the genuineness of this creed may be proved from the unanimous
testimony of antiquity, in the writings of the fathers. Clemens
Romanus, in his epistle (A. D. 65), saith, “that the apostles
having received the gift of tongues, while they were together, by
joint consent composed that creed, which the church of the faith-
ful now holds.” This matter is largely set down by Ruffinus,
in his preface to the exposition of the creed, and affirmed, not
only by him, but a cloud of unexceptionable witnesses, whose
words are too long to insert, and their names too many to men-
tion. Irenaeus, Origen, Tertullian, Ambrose, Augustine,
Jerome, Ruffinus, and many other orthodox fathers, whose tes-
timonies will show, that this creed was composed by the apostles
themselves, and has been received as such by the most learned
and judicious Christians, from the first planting of the Christian
faith down to the present time. In a word, the ancients quote
the creed as well as scripture to confute heresies, and seem to
have given it the same honour, because it is indeed the same
thing : called therefore the compendium of the gospel, and the
epitome of holy writ.*
St. Augustine, writing on the creed, has the following remark,
“Say your creed daily, morning and evening to God. Say
not, I said it yesterday, I have said it to-day already ; say it
again ; say it every day ; guard yourselves with your faith :
and if the adversary assault you, let the redeemed know, that he
º * him with the banner of the cross and the shield
of faeth.
When the worshippers in the Church of England come to the
second article in this creed, in which the name of Jesus is men-
tioned, they make obeisance, which the church (in regard to
that passage of St. Paul, that at the name of Jesus every knee
should bow—Phil. ii. 10) expressly enjoins in her eighteenth
canon ; ordering, “ that when in time of divine service the Lord
Jesus shall be mentioned, due and lowly reverence shall be
done º all persons present ; testifying by these outward ges-
tures their inward humility, Christian resolution, and due ac-
knowledgment, that the Lord Jesus Christ, the true eternal Son
*Many able writers do not admit the Creed to be so ancient as the
Apostolic age, though they believe it to have been composed soon after.
---
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º
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OF THE CHURCH OF ENGLAND. 125

of God, is the only Saviour of the world ; in whom alone all the
mercies, grace, and promises of God to mankind, for this life
and the life to come, arefully and wholly comprised.” Again,
according to the Rubric it is to be repeated standing, to signify
our resolution to stand up boldly in the defence of it. As in
Poland and Lithuania, it is said, the nobles used formerly to
draw their swords, in token that, if there was an occasion, they
would defend and seal the truth of it with their blood.
The Litany of the Church of England is a distinct and sepa-
rate office in the intention of the church, as is evident from the
rubric before it, which appoints it, “to be sung or said after
morning prayer.”
The word itself is defined in the rubric as “a supplication.”
As to the form in which litanies are made, namely, in short
petitions by the priest, with responses by the people, St. Chry-
sostom derives the custom from the primitive ages, when the
priest began, and uttered by the spirit, some things fit to be
Fº for, and the people joined the intercessions, saying,
* We beseech thee to hear us good Lord.” When the mirac-
ulous gifts of the spirit began to cease, they wrote down several
of these forms, which were the original of our present litanies.
St. Ambrose has left us one, which agrees in many particulars
with that of our own church.
About the year 400, litanies began to be used in processions,
the people walking barefoot, and repeating them with great
devotion. It is pretended that several countries were delivered
from great calamities by this means. About the year 600,
Gregory the Great, from all the litanies extant, composed the
famous seven-fold litany, by which Rome, it is said, was delive
ered from a grievous mortality. This has served as a pattern
to all the western churches since ; and to it ours of the Church
of England comes nearer than that of the Romish Missal, in
which later popes have inserted the invocation of saints, which
our reformers properly expunged. These processional litanies
having occasioned much scandal, it was decreed that in future
the litanies should be used only within the wall of the church.
The days, appointed by the fifteenth canon of our church, for
using the º: are Wednesdays and Fridays, the ancient fast-
ing days of the primitive church; to which, by the rubric,
Sundays are added, as being the days of the greatest assembly
for divine service. Before the last review of the common
prayer, the litany was a distinct service by itself, and used some
time after the morning prayer was ended. At present, it forms
º one office with the morning service, being ordered to be read
after the third collect for grace, instead of the intercessional
prayers in the daily service.
The occasional prayers and thanksgivings found in the book
of common prayer are, for the most part, highly appropriate to
the respective ends for which they were composed.
Concerning the antiquity of the collects, most of them were
used in the western church above twelve hundred years ago,
126 RELIGION AND CEREMONIES

and many of them no doubt long before ; for this is certain, that
these prayers were collected and put in order by St. Gregory,
that great light and guide of the church.
The Festivals of the English Church are held on what are
called “Saints' Days,” with some others. St. Andrew’s on
the 30th of November ; St. Thomas’, 31st December ; St.
Stephen's 26th of December; St. John the Evangelist, 27th of
December ; the Innocents' day, on the 28th December.
This day is commemorated by the church because the Holy
Innocents” were the first that suffered § our Saviour’s ac-
count; also for the greater solemnity of Christmas, the birth of
Christ being the cause of their deaths. The Greek Church
reckons the number forty thousand ; but the scripture is silent
on the subject.
Conversion of St. Paul, 25th January; St. Matthias' day, 24th
February ; St. Mark’s, 25th April ; St. Philip and St. James,
1st of May : St. Barnabas the Apostle, 11th of June; Nativity
of John the Baptist, 24th June; Beheading of John the Baptist,
29th August ; St. Peter's day, 29th June ; St. James the Apos-
tle, 25th July; St. Bartholºmew the Apostle, 24th August ; St.
Matthew the Apostle, 21st of September; St. Michael and All
Angels, 29th of September ; St. Luke the Evangelist, 18th Oc-
tober ; St. Simon and St. Jude, 28th October; and All Saints,
the 1st of November. The reformers having laid aside the
celebration of a great many martyrs’ days, which had grown
too numerous and burthensome to the church, thought fittoretain
this day, whereon the church, by a general commemoration,
returns her thanks to God for them all.
Besides these festivals may be mentioned two others, not con-
nected with those relating to the apostles: these are the Purift-
cation, on the second of February ; and the Annunciation, on
the 25th of March.f
Such are the saints, and such the days on which festivals are
kept in the Church of England. They are, however, at present
but little attended to, except at the “public offices,” in which
“red-letter days,” so called from being usually printed with red
ink in the common almanacks, are §. holidays, &c.
There are other days, as Good-Friday, Easter, Whitsuntide,
and Lent, observed in their church ; but they are all well
known.
The communion service of this church is appointed to be read
at the altar, or communion-table, every Lord's day, and upon
every festival or fast throughout the year. To “receive the
communion,” means to receive the sacrament of the Lord's Sup-
per, called the eucharist by the Roman Catholics; and here it
may be proper to observe, that the Church of England allows of
two sacraments only, (viz.) baptism and the eucharist. Those
*The children of Bethlehem, slain by Herod.
#The Episcopalians in the United States neglect the most of thesa
fºstivals,
º
OF THE CHURCH OF ENGLAND. 127


called occasional offices of the church, are the Lord's Supper;
baptism ; the catechism; confirmation; matrimony; visitation
of the sick; burial of the dead; churching of women; and the
commination.
The Church of England, though admitting the eucharist as a
sacrament, conferring grace, when worthily administered and
received, does not attach any superstitious importance to it.
This sacrament is generally taken by persons a little before
death, as is that of extreme unction in the Roman Catholic
Church ; but it is administered once a month publicly in the
church. The manner of its administration may be seen in all
our common prayer-books.
Baptism is the other sacrament of the Church of England, and
it may be administered to either infants or adults ; but generally
to the former, and is either public or private. There are three
services for this sacrament : 1st. “ the ministration of public
baptism of infants, to be used in the church ; 2d. the ministra-
tion of baptism of children in houses ; and 3d, the ministration
of baptism to such as are of riper years, and are able to answer
for themselves.” Infants receive their Christian names at this
rite.
The use of sponsors, or god-fathers, at the time a child is bap-
tized, or christened, as it is called, is indispensable : for a male
there must be two god-fathers and one god-mother ; and for a
female, two god-mothers and one god-father, who “ promise a
vow,” in the child’s name, “ that it shall renounce the devil and
all his works ; believe all the articles of the Christian faith ;
keep God’s holy will and commandments, and walk in the same
till the end of its life º'
The catechism of the Church of England teaches the leading
doctrines of the church, and instructs the young in many of their
duties, moral and theological.
Confirmation.—When children are properly instructed in the
nature and obligations promised for them in baptism, by the
church catechism; they are then required to be presented to the
bishop for confirmation, in order to ratify those vows in their
own persons, by this rite; but not being instituted by Christ, it
cannot properly be called a sacrament.
The office of the church begins with a serious admonition to
all those who are desirous to partake of its benefits ; and that
they should renew in their own names the solemn engagement
which they entered into by their sureties at their baptism, and
this in the presence of God and the whole congregation; to which
every one ought to answer, with reverence, and serious consid-
eration, I do. Then follow some acts of praise and prayer,
proper for the occasion. The ceremony consists of the impo-
sition, or laying on of hands upon the head. The office con-
cludes with suitable prayers. The bishop having laid his hand
upon the head of each person, as a token of God’s favour, hum-
bly supplicates the Almighty and everlasting God, that his hand
may be over them, and his Holy Spirit may be always with them,

128 RELIGION AND CEREMONIES
to lead them in the knowledge and obedience of his word, so that
at the end of their lives they may be saved through Jesus Christ :
and to this is added a collect out of the communion-service,
concluding with the bishop’s blessing, who now desires, that the
blessing of Almighty God, the Father, Son, and Holy Ghost,
may be bestowed upon them, and remain with them forever.
JMatrimony is not deemed a sacrament in this church, although
regarded as a sacred and holy rite. It is performed, either in
public in the church, or in a private house, and either by li-
cense, or the publication of banns ; and cannot be dissolved
except by an especial act of parliament, after previous convic-
tion of the crime of adultery, or some other lawful cause, heard
and adjudged in the courts of law. Accordingly, therefore,
the laws of England forbid any divorce to take place on account
of alleged adultery in either party, till such acts of adultery
have been clearly proved ; after which the aggrieved party may
apply to parliament for an act of divorce, or, as it was anciently
called, “a Bill of Divorcement.” This law, however, cannot
be considered, as some have considered it, “ an ea post facto
law,” or a law made to punish an offence, against which there
was no previous law.
The Funerals of the Church of England are very simple and
affecting ; and the service of the most solemn and devout kind.
They have a practice of publicly returning thanks by women
after child-birth, which they call Churching of Women, and
for which there is a distinct service in the book of common
fº. snd this, with what is called the Commination, a long
ist of curses, used only on the first day of Lent, concludes that
singular, and, in many respects, very excellent book.
In concluding this analysis of the liturgy of this body of
Christians, it may be observed, that the morning service for-
merly consisted of three parts, which were read at three differ-
ent times in the forenoon. These are now thrown into one,
and are all used at the same time. This conjunction of the
services produces many repetitions. For instance, the Lord’s
Prayer is always repeated five times every Sunday morning ;
and on sacrament days, if there happen to be a baptism and a
churching, it is repeated about eight times in the course of
about two hours. These and some other defects have been
repeatedly attempted to be reformed ; but hitherto without
success.
The government, discipline, &c. of this church are next to
be considered. º
There are two Archbishops, (viz.) Canterbury and York, the
first of which is primate of all England, though the king is
temporal head of the church; and has the appointment of all
the bishops. There are twenty-six bishops, besides the two
Archbishops, who are all peers of the realm ; except the bish-
op of Sodor and Man, who is appointed by the Duke of Athol;
and has no seat in the house of peers.










OF THE CHURCH OF ENGLANT). 129


The Church of Ireland is also episcopal, and is governed by
four archbishops and eighteen bishops. Since the union of
Britain and Ireland, one archbishop and three bishops sit alter-
nately in the house of peers, by rotation of sessions.
The province of York comprises four bishoprics, viz. Dur-
ham, Carlisle, Chester, and the Isle of Man ; all the rest,
. the number of twenty-one, are in the province of Canter-
ury.
he clerical dignitary, next to the bishop, is the arch-deacon,
whose duty, though very different in different dioceses, may
be termed that of a representative of the bishop in several of
his less important functions. The number of arch-deacons in
England is about sixty. The name of Dean (Decanus) was
probably derived from his originally superintending two canons
or prebendaries. Each bishop has a chapter or council ap-
pointed to assist him, and each chapter has a Dean for a presi-
dent; but there are in the Church of England many deaneries
of other descriptions. Rector is, in general, the title of a
clergyman holding a living, of which the tithes are entire :
Vicar is understood of a living when the great tithes have pas-
sed into secular hands. The very general name of Curate
signifies, sometimes, (as curé in France) a clergyman in pos-
session of a living, but more frequently one exercising the spir-
itual office in a parish under the rector or vicar. The latter
are temporary curates, their appointment being a matter of ar-
rangement with the Rector or Vicar ; the former, more per-
manent, are called perpetual curates, and are appointed by the
impropriator in a parish which has neither rector nor vicar.
The name of Priest is, in general, confined to the clergy of
the church of Rome; in the Church of England, the corres-
ponding term is a “Clerk in Orders.” A parson (parsona
ecclesiae) denotes a clergyman in possession of a parochial
church. Deacon is, in England, not a layman (except with the
Dissenters) as in Calvinistic countries, but a clergyman of
limited qualifications, to preach, baptize, marry, and bury ;
but not to give the Sacrament of the Lord's Supper. “Readers'
are not regular clergymen ; but laymen, of good character,
licensed by the bishop to read prayers in churches and chapels,
where there is no clergyman.
The number of church-livings in England and Wales is very
great, being fully 10,500. From this multiplicity of benefices,
and from the general smallness of the incomes, have arisen two
irregularities: pluralities, and non-residence. To prevent,
at least to lessen this latter abuse, an Act of Parliament was
passed in 1813, directing that every non-resident incumbent
should nominate a curate of a salary of not less than 801. per
ann, unless the entire living should be less. The effect of this
Act was to reduce the number of non-resident clergymen, by
fully 800; they had previously * about 4700 ; but in 1815
l





130 RELIGION AND CEREMONIES
the official return to Parliament of the incumbents in England
and Wales were as follows:
Non-resident from the following causes:- -
Sinecures 52—Vacancies 164–Sequestrations 40-Recent
Institutions 87–Dilapidated churches 32–Held by Bishops
22–Law-suits, absence on the Continent, &c. 122–Livings
from which no report 279, total 798—Incumbents non-resident
from other causes 3856–Incumbents resident 5847–total
10,501 livings.
The rental of England and Wales was, by a late return, dis-
criminated as follows in regard to tithes:-


Tithe-free in toto - - - - 7,904,379
Tithe-free in part - - - - - 856,185
Free on the payment of a modus - - - 498,823
Subject to tithe - - - - - 20,217,467
Total 29,476,854
A part, and by no means an inconsiderable one, of the tithes
of England is held by laymen; but as the church have other
resources of income, its total revenue is computed at nearly
3,000,000l. ; but the absorption of large sums by several of
the prelates, and the accumulation of the best livings among a
few individuals of influence, reduce the annual average income
of the curates, or most numerous class, to little more than
1001. a-year. -
Tithes necessarily fluctuate with the state of agriculture ;
at present (1820-1) the deficiency is extremely alarming. This
was also the case in the year 1815, when the clergy began to
discover, that the tithe was a very unsuitable and impolitic
source of revenue. Application was made to Parliament, and
the subject was, for some time, under serious discussion; but
the rise of corn in 1816 and 1817 prevented any other measure
than an Act, founded on a Committee Report of the 18th of
June, 1816, authorising the possessor of tithes, (laymen as well
as clergymen) to grant leases of them for a term not exceeding
fourteen years.
According to a return in Parliament, made in June 1817, it
appears that the incomes of those benefices where there is no
parsonage-house, or at least none that forms a suitable resi-
dence, are as follow :-


livings.
From 10l. to 100l. - - 615
— 100 to 150 - - - 442
– 150 and upwards - - 793
1850
A prior, and more comprehensive return, had stated the
number of churches and chapels, for the established faith, at
2533; and as these were thought inadequate, (the members of
the established church being about five millions, or half the pop-
ulationof England and Wales,) an Act was passed in 1818, and

OF THE CHURCH OF ENGLAND. 131
even pecuniary aid, to the amount of one million poundssterling,
given by government, for the erection of an additional number
of churches. The previous attempts to raise the requisite
funds, by the issue of briefs and voluntary subscriptions, had
exhibited a miserable specimen of misapplied labour; the
expenses of the collection, and of the patent and stamps, ab-
sorbed more than half the money received from the subscribing
parties.
There were not a few worthy and conscientious members of
the established church, who questioned the policy and expe-
diency of taking from the public purse so great a sum as one
million, at the time when the nation was already greatly em-
barrassed by the stagnation of trade, and the weight of the ex-
isting taxes.
In addition to the details already given of the ecclesiastical
statistics, and other affairs connected with the government, dis-
cipline, and revenues of the Church of England, the reader
will be instructed and amused by some facts, partly taken from
that singular production, “A Plea for Religion and the Sacred
Writings,” by the late Rev. David Simpson, Minister of Christ
Church, Macclesfield, than whom a better or more honest
and * clergyman the Church of England never pos-
Sessed.
It is well known, says this good man, that there are about
18,000+ clergymen in England and Wales of the established
religion, and nearly 10,000 parishes.
The rectories 5098; the Vicarages 3637; the livings of
other descriptions 2970 : in all 11,755. Twenty or thirty of
these livings may be a thousand a-year and upwards : four or
five hundred of them 500l. and upwards; two thousand of
them under 200l. ; five thousand under 100l. a-year. The
average value of livings is 140l. a-year, reckoning them at
10,000.
In the year 1714, when Queen Anne's Bounty began to be
distributed, there were 1071 livings not more than 10l. a-year;
1467. 20l., 1126, 30l. ; 1149, 40l. ; 884, 50l. In all 5697
livings, not more than 50l. a-year a-piece.
All the 10l. and 201. livings have been augmented by the
above donation.
This bounty is about 13,000l. a-year, clear of deductions :
and is, therefore, equal to 65 augmentations annually, at 200l.
a-piece.
The Clergy are indebted to Bishop Burnet for this applica:
tion. The money itself arises from the first-fruits and tenths of
church livings, above a certain value, which, before the time of
Henry VIII. used to go to the Pope of Rome.





* See the return of briefs delivered to Parliament, May 19, 1819.
* These have rather increased since Mr. Simpson wrote.
132 RELIGION AND CEREMONIES
The whole income of the church and two Universities is
about 1,500,0001.* a-year. There are 26 bishops, whose annu-
al income is 72,000l. ; or, according to another account,
92,000l. ; each bishop, therefore, has on an average 27701. or
35381. a-year, supposing he had no other preferment. There
are 28 Deaneries and Chapters, whose income is about 5000l.
a-year each, º, together about 140,000l. a-year. The
income of the two Universities is together about 180,000l. ;
the clergy have together about 1,108,000l. a-year among them,
which is little more than 100l. a-piece. The whole body of
the clergy and their families make nearly 100,000 souls. Reck-
oning the population of England and Wales at 8,000,000, of
people, every clergyman would have a congregation of 444
persons to attend to in the same way of calculation.
There are moreover 28 Cathedrals, 26 Deans, 60 Archdea-
cons, and 544 Prebends, Canons, &c. Besides these, there are
in all about 300 in orders belonging to different Cathedrals, and
about 800 Lay-Officers, such as singing-men, officers, &c.
who are all paid from the Cathedral emoluments; so that there
are about 1700 attached to the several Cathedrals, who divide
among them the 140,000l. a year, making on an average
nearly 831, a year a-piece.f
There are nearly 1000 livings in the gift of the king ; but
it is customary for the Lord Chancellor to present to all the
º under the value of twenty pounds in the king's book,
and for the Minister of State to present to all the rest. Those
under 20l. are about 780, and those above, nearly 180. Up-
wards of 1500 places of church-preferment, of different sizes
and descriptions, are in the gift of the 26 bishops: more than
600 in the presentation of the two Universities; about 1000 in
the gift of the several cathedrals, and other clerical institutions;
about 5700 livings are in the nomination of the nobility and
gentry of the land, men, women, and children; and 50 or 60
º them may be of a different description from any of the
a lºove.
The titles by which some of the highest orders of the clergy
are dignified, are, in some instances, little inferior to those
given to the Pope of Rome. The archishop of Canterbury is
addressed as “His Grace, the most Reverend Father in God,
N-, by Divine Providence, Lord Archbishop of Canterbu-
ry.” The Bishops are styled “Right Reverend Fathers in God,
by Divine Permission, Lord Bishops of, &c.” Others are styled
Very Reverend, &c.
º at the time of their ordination take a solemn oath,
that they subscribe ea animo, to all and every thing contained
in the book of Common Prayer, &c. They also swear to per-



* This is scarcely half the entire value of the Church's Revenues, if
we reckon every possible source.
+See an “Essay on the Revenues of the Church of England.”

OF THE CHURCH OF ENGLAND. 133
form true and canonical obedience to the bishop of the diocese,
and his successors, in all things lawful and honest.
An assembly of the clergy of England, by their representa-
tives, for the purpose of consulting upon ecclesiastical matters,
is called a convocation. Though the convocation has not been
permitted to transact any business for upwards of seventy years,
yet it still meets on the second da º, session of parlia-
ment, but immediately adjourns. Like parliament, it consists
of an upper and lower house. In the upper house, the arch-
bishops and bishops sit ; and in the lower house, the inferior
clergy, who are represented by their proctors. These consist
of all the deans and archdeacons, of one proctor for every chap-
ter, and two for the clergy of every diocese, and amount in all
to one hundred and forty-three divines.
The archdeacons hold stated visitations in the dioceses over
which they hold jurisdiction under the bishop. Their business
on these occasions is to inquire into the reparation and movea-
bles belonging to the church, to reform abuses in ecclesiastical
matters, and bring the more weighty affairs before the bishop.
They have also a power to suspend and excommunicate ; in
many places to prove wills, and to induct all clerks within their
respective jurisdictions.
The archbishop, besides the inspection of the bishops and
inferior clergy in the province over which he presides, exercises
episcopal jurisdiction in his own diocese. He exercises eccle-
siastical jurisdiction in his province, and is guardian of the
spiritualities of any vacant see, as the king is of the temporal-
ities. He is entitled to present by lapse to all the ecclesiastical
livings in the disposal of his diocesan bishop, if not filled within
six months. He has also a customary prerogative, on conse-
crating a bishop, to name a clerk or chaplain to be provided for
by such bishop ; instead of this, it is now usual to accept an
option. He is said to be enthroned when vested in the arch-
bishopric ; whilst bishops are said to be installed.
His grace of Canterbury is the first peer of England, and,
next to the royal family, has precedence of all dukes, and of
all officers of the crown. It is his privilege by custom to crown
the kings and queens of this kingdom. By common law, he pos-
sesses the power of probate of wills and testaments, and of
granting letters of administration. He has also a power to grant
licenses and dispensations in all cases formerly sued for in the
court of Rome, and not repugnant to the law of God. Accord-
ingly, he issues special licenses to marry, to hold two livings, &c.;
and he exercises the right of conferring degrees.
The Arcbishop of York possesses the same rights in his pro-
vince as the Archbishop of Canterbury. He has precedence of
all dukes not of the royal blood, and of all officers of state except
the lord-high-chancellor. He has also in certain parts the rights
of a count palatine.
A bishop of England is also a baron in a three-fold manner,
namely, feudal, with respect º the temporalities annexed to
19?






134 RELIGION AND CEREMONIES

his bishopric ; by writ, as being summoned by writ to parlia-
ment; and by patent and creation. Accordingly he has the
precedence of all other barons, and votes as baron and bish-
op. But though the peerage of bishops was never denied, yet
it has been contested whether they have a right to vote in
criminal matters. At present, the bishops vote in the trial and
arraignment of a peer; but, before sentence of death is passed,
they withdraw and vote by proxy.
he jurisdiction of a bishop of England consists in collating
to benefices; granting institutions on the presentations of other
patrons; commanding inductions; taking care of the profits
of vacant benefices, for the use of the successors; visiting his
diocese once in three years ; in suspending, depriving, de-
grading, and excommunicating ; in granting administrations,
and superintending the probate of wills. These parts of his
function depend on the ecclesiastical law. By the common
law, he is to certify the judges respecting legitimate and ille-
gitimate births and marriages; and to this jurisdiction, by the
statute law, belongs the licensing of physicians, chirurgeons,
and schoolmasters, and the uniting º'. arishes. This
last privilege is now peculiar to the Bishop of Norwich. The
bishops’ courts possess this privilege above the civil courts;
that writs are issued from the former in the name of the bishop
himself, and not in that of the king. The judge of the bishops’
court is his chancellor, anciently called ecclesiae causidicus, the
church-lawyer.
The bishops of London, Durham, and Winchester, take pre-
cedence of the other bishops, who rank after them according to
the seniority of their consecration.




ARTICLES OF RELIGION,
As established by the Bishops, the Clergy, and Laity of the Pro-
testant Episcopal Church in the United States of America.”
Art. I. Qf Faith in the Holy Trinity.
There is but one living and true God, everlasting, without
body, parts, or passions : of infinite power, wisdom, and good-
ness; the Maker and Preserver of all things both visible and
invisible. And in unity of this Godhead, there be three per-
sons, of one substance, power, and eternity ; the Father, the
Son, and the Holy Ghost.


Art. II. Of the Word, or Son of God, which was made very Man.
The Son, which is the Word of the Father, begotten from
everlasting of the Father, the very and eternal God, of one
substance with the Father, took Man's nature in the womb of
* The editor has thought proper to insert the 39 Articles as adopted
by the Episcopal Church in the United States, there being no material
difference from those of the Church of England.

OF THE CHURCH OF ENGLAND. 135

the blessed Virgin, of her substance : so that two whole and
perfect Natures, that is to say, the Godhead and Manhood,
were joined together in one Person, never to be divided, where-
of is one Christ, very God, and very Man; who truly suffered,
was crucified, dead, and buried, to reconcile his Father to us,
and to be a sacrifice, not only for original guilt, but also for
actual sins of men.
Art III. Qf the going down ºf Christ into Hell."
As Christ died for us, and was buried ; so also is it to be be-
lieved, that he went down into hell,
Art. IV. Of the Resurrection of Christ.
Christ did truly rise again from death, and took again his
body, with flesh, bones, and all things appertaining to the per-
fection of Man's nature, where with he ascended into Heaven,
and there sitteth, until he return to judge all men at the last day.

Art. V. Of the Holy Ghost.
The Holy Ghost, proceeding from the Father and the Son, is
of one Substance, Majesty and Glory, with the Father and the
Son, Very and eternal God.
Art. VI. Of the sufficiency of the Holy Scriptures for Salvation.
Holy Scripture containeth all things necessary to salvation :
so that whatsoever is not read therein, nor may be proved
thereby, is not to be required of any man, that it should be be-
lieved as an Article of the Faith, or be thought requisite or
necessary to Salvation. In the name of the Holy Scripture we
do understand those Canonical Books of the Old and New Tes-
tament, of whose authority was never any doubt in the Church.

Qf the Names and Number of the Canonical Books.
Genesis, Exodus, Leviticus, Numéri, Deuteronomium, Joshue,
Judges, Ruth, the first book of Samuel, the second book of
Samuel, the first book of Kings, the second book of Kings, the
first book of Chronicles, the second book of Chronicles, the first
book of Esdras, the second book of Esdras, the book of Hester,
the book of Job, the Psalms, the Proverbs, Ecclesiastes or
Preacher, Cantica or Songs of Solomon, Four Prophets the
greater, Twelve Phrophets the less.
And the other Books (as Hierome saith) the church doth read
for example of life and instruction of manners ; but yet doth it
}. apply them to establish any doctrine; such are these fol-
Owing: -
º third book of Esdras, the fourth book of Esdras, the book
of Tobias, the book of Judith, the rest of the book of Hester,
the book of Wisdom, Jesus the son of Sirach, Baruch the
Phrophet, the Song of the three Children, the Story of Susan-
mah, of Bell and the Dragon, the Prayer of Manasses, the first
book of Maccabees, the second book of Maccabees.


136 RELIGION AND CEREMONIES
All the books of the New Testament, as they are commonly
received, we do receive and account them canonical.
Art. VII. Of the Old Testament.
The Old Testament is not contrary to the New ; for both in
the Old and New Testament everlasting life is offered to man-
kind by Christ, who is the only Mediator between God and
Man, being both God and Man. Wherefore they are not to be
heard, which feign, that the Old Fathers did look only for tran-
sitory Promises. Although the Law given from God by Moses,
as touching Ceremonies and Rites, do not bind Christian men,
nor the Civil Precepts thereofought of necessity to be received
in any Commonwealth ; yet, notwithstanding, no Christian
man whatsoever is free from the obedience of the command-
ments which are called moral.



Art. VIII. Of the Creeds.
The Nicene creed, and that which is commonly called the
Apostle's creed, ought thoroughly to be received and believed :
for they may be proved by most certain warrants of Holy Scrip-
ture.
Art. IX. Of Original or Birth-Sin.
Original Sin standeth not in the following of Adam (as the
Pelagians do vainly talk;) but it is the fault and corruption of
the nature of every man, that naturally is engendered of the
offspring of Adam, whereby man is very far gone from original
righteousness, and is of his own nature inclined to evil, so that
the flesh lusteth always contrary to the Spirit; and therefore in
every person born into this world, it deserveth God’s wrath and
damnation. And this infection of nature doth remain, yea, in
them that are regenerated ; whereby the lusts of the flesh, cal-
led in Greek, ºa azºº, which some do expound the Wis-
dom, some Sensuality, some the Affection, some the Desire of
the Flesh, is not subject to the law of God. And although there
is no condemnation for them that believe and are baptized ; yet
the Apostle doth confess, that concupiscence and lust hath of
itself the nature of sin.



Art. X. Of Free-Will.
The condition of man, after the fall of Adam, is such, that
he cannot turn and prepare himself, by his own natural strength
and good works, to faith, and calling upon God : wherefore we
have no power to do good works pleasant and acceptable to
God, without the grace of God by Christ preventing us, that
we may have a good will, and working with us, when we have
that good will.



Art. XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit
of our Lord and Saviour Jesus Christ by Faith ; and not for our
OF THE CHURCH OF ENGLAND. 137

own works or deservings. Wherefore, that we are justified by
Faith only, is a most wholesome doctrine, and very full of com-
fort, as more largely is expressed in the Homily of Justification.
Art. XII. Of Good Works.
Albeit that good works, which are the fruits of faith, and fol-
low after Justification, cannot put away our sins, and indure the
º of God’s judgment ; yet are they pleasing and ac-
ceptable to God in Christ, and do spring out necessarily of a
true and lively faith ; insomuch that by them a lively faith may
be as evidently known, as a tree discerned by the fruit,
Art. XIII. Of Works before Justification.
Works done before the grace of Christ, and the inspiration of
his Spirit, are not pleasant to God, forasmuch as they spring
not of faith in Jesus Christ, neither do they make men meet to
receive grace, or (as the School-Authors say) deserve grace of
congruity ; yea rather, for that they are not done as God hath.
willed and commanded them to be done, we doubt not but they
have the nature of sin.

Art. XIV. Of Works of Supererogation.
Voluntary works, besides over and above God’s command-
ments, which they call Works of Supererogation, cannot be
taught without arrogancy and impiety. For by them men do
declare, that they do not only render unto God as much as they
are bound to do, but that they do more for his sake than of
bounden duty is required : "Whereas Christ sayeth plainly,
When ye have done all that are commanded to you, say, We
are unprofitable servants.


Art. XV. Of Christ alone without Sin.
Christ in the truth of our nature, was made like untous in all
things, sin only except, from which he was clearly void, both
in his flesh and in his spirit. He came to be a Lamb without
spot, who by sacrifice of himself once made, should take away
the sins of the world; and sin (as St. John saith) was not in him.
But all we the rest (although baptized and born again in
Christ) yet offend in many things; and if we say we have no
sin, we deceive ourselves, and the truth is not in us.

Art. XVI. Qf Sin after Baptism.
Not every deadly sin, willingly committed after Baptism, is
sin against the Holy Ghost, and unpardonable. Wherefore the
grant of repentance is not to be denied to such as fall into sin
after Baptism. After we have received the Holy Ghost, we
may depart from grace given, and fall into sin, and by the
grace of God (we may) arise again, and amend our lives. And
therefore they are to be condemned, which say, they can no

38 RELIGION AND CEREMONIES
more sin as long as they live here, or deny the place of forgive-
ness to such as truly repent.

Art. XVII. Of Predestination and Election.
Predestination to life is the everlasting purpose of God,
whereby (before the foundations of the world were laid) he
hath constantly decreed, by his council, secret to us, to deliver
from curse and damnation, those whom he hath chosen in Christ
out of mankind, and to bring them by Christ to everlasting
salvation, as vessels made to honour. Wherefore they, which
he endued with so excellent a benefit of God, he called accord-
ing to God’s purpose by his Spirit working in due season: they
through grace obey the calling : they be justified freely : they
be made Sons of God by adoption: they be made like the
image of his only begotten Son Jesus Christ: they walk reli-
giously in good works; and at length by God’s mercy they at-
tain to everlasting felicity.
As the godly consideration of Predestination, and our Elec-
tion in Christ, is full of sweet, pleasant, and unspeakable comfort
to godly persons, and such as feel in themselves the working of
the Spirit of Christ, mortifying the works of the flesh and their
earthly members, and drawing up their mind to high and heav-
enly things, as well because it doth greatly establish and con-
firm their faith of eternal salvation, to be enjoyed through Christ,
as because it doth fervently kindle their love towards God: so,
for curious and carnal persons, lacking the Spirit of Christ, to
have continually before their eyes the Sentence of God’s pre-
destination, is a most dangerous downfal, whereby the Devil
doth thrust them either into desperation, or into wretchlessness
of most unclean living, no less perilous than desperation.
Furthermore, we must receive God’s promises in such wise
as they be generally set forth to us in holy Scripture : And
in our doings, that will of God is to be followed, which we
have expressly declared unto us in the Word of God.




Art. XVIII. Of obtaining Eternal Salvation only by the name
of Christ.
They also are to be had accursed, that presume to say, that
every man shall be saved by the Law of Sect which he pro-
ſesseth, so that he be diligent to frame his life according to that
Law, and the light of Nature. For holy Scripture doth set
out unto us only the name of Jesus Christ, whereby men
must be saved.
--- Art. XIX. Of the Church.
The visible church of Christ is a congregation of faithful
men, in the which the pure Word of God is preached, and
the Sacraments he duly ministered according to Christ's Or.
º in all those things that of necessity are requisite to
he same-

OF THE CHURCH OF ENGLAND. 139

As the Church of Hierusalem, ſlexandria, and Antioch, have
erred; so also the Church of Rome hath erred, not only in their
living and manner of ceremonies, but also in matters of faith.
Art. XX. Of the fluthority of the Church.
The church hath power to decree Rites or Ceremonies, and
authority in controversies of faith : And yet it is not lawful for
the church to ordain any thing that is contrary to God’s Word
written ; neither may it so expound one place of scripture,
that it be repugnant to another. Wherefore, although the
church be a Witness and a Keeper of Holy Writ, yet as it
ought not to decree any thing against the same, so besides
the same ought not to enforce any thing to be believed for
necessity of salvation.


Art. XXI. Of the Authority of General Councils.

Art. XXII. Of Purgatory.
The Romish doctrine concerning Purgatory, Pardons, Wor:
shipping, and Adoration, as well of Images, as of Reliques, and
also invocation of Saints, is a fond thing vainly invented, and
grounded upon no warranty of Scripture, but rather repugnant
to the Word of God.

Art. XXIII. Of Ministering in the Congregation.
It is not lawful for any man to take upon him the office of pub-
lic preaching, or Ministering the Sacraments in the congregation,
before he be lawfully called, and sent to execute the same. And
those we ought to judge lawfully called and sent, which be
chosen and called to this Work by men who have public Au-
thority given unto them in the congregation, to call and send
Ministers into the Lord's Vineyard.


Art. XXIV. Of speaking in the congregation in such a Tongue as
the people understandeth.
It is a thing plainly repugnant to the word of God, and the
custom of the ſº. Church, to have public prayer in the
church, or to Minister the Sacraments in a Tongue not under-
standed of the people.


XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens
of Christian men's profession; but rather they be certain sure
witnesses, and effectual signs of grace, and God’s good will to-
wards us, by the which he doth work invisibly in us, and doth
not only quicken, but also strengthen and confirm our faith in him.
There are two sacraments ordained of Christ our Lord in
the Gospel, that is to say, Baptism, and the Supper of the
OrC1.
Those five commonly called Sacraments, that is to say, Con-

140 RELIGION AND CEREMONIES

firmation, Penance, Orders, Matrimony, and Extreme Unction,
are not to be counted for Sacraments of the Gospel, being such
as have grown, partly of the corrupt following of the Apostles,
partly are states of life allowed by the Scriptures; but yet have
not like nature of sacraments with Baptism and the Lord's Sup-
per, for that they have not any visible sign or ceremony ordain-
ed of God.
The Sacraments were not ordained of Christ to be gazed
upon, or to be carried about, but that we should duly use them.
And in such only as worthily receive the same, they have a
wholesome effect or operation; but they that receive them un-
worthily, purchase to themselves damnation, as St. Paul saith.
Art. XXVI. Of the unworthiness of the Ministers, which hinders
not the effect of the Sacraments.
Although in the visible church the evil be ever mingled with
the good, and sometime the evil have chief authority in the
ministration of the Word and Sacraments ; yet, forasmuch as
they do not the same in their own name, but in Christ's, and do
minister by his Commission and Authority, we may use their
Ministry, both in hearing the Word of God, and in receiving
the Sacraments. Neither is the effect of Christ’s Ordinance
taken away by their wickedness, nor the grace of God's gifts
diminished from such, as by faith, and rightly, do receive the
Sacraments ministered unto them, which be effectual, because
of Christ's institution and promise, although they be ministered
by evil men.
Nevertheless, it appertaineth to the discipline of the church,
that inquiry be made of evil ministers, and that they be accused
by those that have knowledge of their offences; and finally
being found guilty, by just judgment, be deposed.
- Art. XVII. Of Baptism.
Baptism is not only a sign of profession, and mark of differ-
ence whereby Christian men are discerned from others that be
not christened; but it is also a sign of Regeneration, or new
Birth, whereby, as by an instrument, they that receive Bap-
tism rightly are grafted into the church : the promises of the
forgiveness of sin, and of our adoption to be the sons of God by
the Holy Ghost, are visibly signed and sealed: faith is confirm-
ed, and grace increased by virtue of prayer unto God. The
Baptism of young children is in any wise to be retained in the
church as most agreeable with the institution of Christ. -
Art. XXVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the Love tha'.
Christians ought to have among themselves one to another ; but
rather it is a Sacrament of our Redemption by Christ’s death ;
insomuch that to such as rightly, worthily, and with faith re-
ceive the same, the Bread which we break is a partaking of the

OF THE CHURCH OF ENGLAND. 141

Body of Christ; and likewise the Cup of Blessing is a partak-
ing of the Blood of Christ.
Transubstantiation (or the change of the Substance of Bread
and wine) in the Supper of the Lord, cannot be proved by Holy
Writ; but it is repugnant to the plain words of Scripture, over-
throweth the nature of a Sacrament, and hath given occasion to
many superstitions.
The Body of Christ is given, taken, and eaten in the Supper,
only after an heavenly and spiritual manner. And the mean
whereby the Body of Christ is received and eaten in the Sup-
per, is faith. -
The Sacrament of the Lord's Supper was not by Christ's Or-
dinance reserved, carried about, lifted up, or worshipped.
Art. XXIX. Of the Wicked, which eat not of the body of Christ
in the Use of the Lord's Supper.
The wicked, and such as be void of a lively ſuith, although
they do carnally and visibly press with their teeth (as St. Augus-
time saith the Sacrament of the body and blood of Christ; yet
in no wise are they partakers of Christ; but rather to their con-
ºtion do eat and drink the sign or sacrament of so great a
thing.

Art. XXX. Of both kinds.
The cup of the Lord is not to be denied to the lay-people :
for both the parts of the Lord’s sacrament by Christ's Ordinance
* Commandment, ought to be ministered to all Christian men
211R e. -
Art. XXXI. Of the one Oblation of Christ finished upon the
Cross-
The offering of Christ once made, is that perfect redemption,
propitiation, and satisfaction for all the sins of the whole world,
both original and actual; and there is none other satisfaction for
sin, but that alone. Wherefore the sacrifice of masses, in which
it was commonly said, that the priest did offer Christ for the
quick and the dead, to have remission of pain or guilt, were
blasphemous fables, and dangerous deceits.



Art. XXXII. Of the Marriage of Priests.
Bishops, priests, and deacons, are not commanded by God's
Law, either to vow the estate of single life, or to abstain from
Marriage : therefore it is lawful for them, as for all other Chris-
tian men, to marry at their own discretion, as they shall judge
the same to serve better to godliness.
Art. XXXIII. Of excommunicate Persons, how they are to be
avoided.
That person which by open denunciation of the Church, is
rightly cut off from the Unity of the Church, and excommuni
13
142 RELIGION AND CEREMONIES
cated, ought to be taken of the whole multitude of the faithful,
as an Heathen and Publican, until he be openly reconciled by
penance, and received into the Church by a Judge that hath
authority thereunto.
Art. XXXIV. Of the Traditions of the Church.
It is not neccessary that Traditions and Ceremonies be in all
places one, or utterly like ; for at all times they have been di-
vers, and may be changed according to the diversity of coun-
tries, times, and men's manners, so that nothing be ordained
against God’s word. Whosoever, through his private judg-
ment, willingly and purposely doth openly ... the Tradi-
tions and Ceremonies of the Church, which be not repugnant to
the word of God, and be ordained and approved by common
authority, ought to be rebuked openly (that other may fear to
do the like) as he that offendeth against the common Order of
the Church, and hurteth the Authority of the Magistrate, and
woundeth the consciences of the weak Brethren.
Every particular or National Church hath Authority to or-
dain, change, and abolish Ceremonies or Rites of the Church,
ordained only by man’s authority, so that all things be done to

edifying.
Art. XXXV. Of Homilies.
The second Book of Homilies, the several titles whereof we
have joined, under this Article doth contain a godly and whole-
some Doctrine, and necessary for these Times, as doth the
former Book of Homilies, which were set forth in the time of
Edward the sixth ; and therefore we judge them to be read in
Churches by the Ministers diligently and distinctly, that they
may be understanded of the people.
Of the Names of the Homilies.
1. Of the right Use of the Church.-2. Against peril of
Idolatry.—3. Of repairing and keeping clean of Churches.—
4. Of good Works: first of Fasting.—5. Against Gluttony and
Drunkenness.-6. Against excess of Apparel.—7. Of Prayer.—
8. Of the place and Time of Prayer.—9. That Common
Prayers and Sacraments ought to be ministered in a known
Tongue.—10. Of the reverent Estimation of God’s Word.—11.
Of Alms-doing.—12. Of the Nativity of Christ.—13. Of the
Passion of Christ.—14. Of the Resurrection of Christ.—15. Of
the worthy receiving of the Sacrament of the Body and Blood
of Chirst—16. Of the Gifts of the Holy Ghost.—17. For the
Rogation-days.-18. Of the State of Matrimony.−19. Of Re-
pentance.—20. Against Idleness.-21. Against Rebellion.
Art. XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and ordering of Priests
and Deacons, as set forth by the General Convention of this
Church in 1772, doth contain all things necessary to such con-
secration and ordering ; neither hath it any thing that, of itself,

OF THE KIRK OF SCOTLAND- 143

is superstitious and ungodly : and, therefore, whosoever are
consecrated or ordered according to said form, we decree all
º to be rightly, orderly, and lawfully consecrated and or-
dered. -

Art. XXXVII. Of the Power of the Civil Magistrates.
The power of the civil Magistrate extendeth to all men, as
well Clergy as º: in all things temporal ; but hath no au-
thority in things purely spiritual. And we hold it to be the duty
of all men who are professors of the Gospel, to *}. respectful
obedience to the civil authority, regularly and legitimately
constituted.


Art. XXXVIII. Of Christian men's Goods, which are not
corn/non.
The Riches and Goods of Christians are not common, as
touching the right, title, and possession of the same, as certain
Anabaptists do falsely boast. Notwithstanding, every man
ought of such things as he possesseth, liberally to give alms to
the poor, according to his ability.

Art. XXXIX. Of a Christian man’s Oath.
As we confess that vain and rash swearing is forbidden Chris-
tian men by our Lord Jesus Christ, and James his Apostle : so
we judge that Christian Religion doth not prohibit, but that a
man may swear when the Magistrate requireth,in a cause of Faith
and Charity, so it be done according to the Prophets teaching in
Justice, Judgment, and Truth.
Such are the 39 articles of the Church of England, which all
candidates for holy orders must declare that they do willingly
and ea: animo subscribe.
It is estimated that there are upwards of 300 congregations of
Episcopalians in the United States.


-
SECTION V.
OF THE KIRK* OF SCOTLAND.
THE conversion of the Scots to the Christian faith began
through the ministry of Paladius, about the year 430, and from
the first establishment of Christianity in that country, till the
reformation in the reign of Mary, mother of James I. of Eng-
land, their church-government was Episcopacy; at that time
the Presbyterian discipline was introduced, but it was not final-
ly established in Scotland until the reign of King William and


* * Kirk, a Church. An old word, yet retained in Scotland.”
Johnsojº.
144 RELIGION AND CEREMONIES


Mary, A. D. 1689, when episcopacy was totally abolished. To
the intrepidity, the zeal, the learning, and the piety of the im-
mortal John Knox, the Scots owe their emancipation from the
chains and hurthens of the ancient Roman Catholic religion and
serylce.
The word kirk is of Saxon origin, and signifies church ; or, as
some have thought, it may be a contraction of two Greek words,
meaning the house of God.
The only confession of faith which appears to have been
legally established before the revolution, in 1688, is that pub-
lished in the history of the reformation in Scotland, and attrib-
uted to John Knox. It was compiled in 1560 by that reformer
himself, aided by several of his friends, and was ratified by
parliament in 1567. It consists of twenty-five articles, and was
the confession, as well of the episcopal as of the presbyterian
church. The covenanters, indeed, during the grand rebellion,
adopted the Westminster confession ; in the compilation of
which some delegates from their general assembly had assisted.
At the revolution, this confession was received as the standard
of the national faith, and the same act of parliament which
settled presbyterian church-government in Scotland, ordained,
* That no person be admitted or continued hereafter to be a
minister or preacher within this church, unless that he subscribe
the confession of faith, declaring the same to be the confession
of his faith.” By the act of union in 1707, the same is required
of all, professors, principals, regents, masters, and others
bearing office in any of the four universities in Scotland.” Hence
the Westminster confession of faith, and what are called the
larger and shorter catechisms, contain the public and avowed
doctrines of this church ; and it is well known that these for-
mularies are Calvinistic.
In this church the worship is extremely simple, and only
few ceremonies are retained. John Knox, like 8. seems
to have been less an enemy to liturgies and established forms,
than his more modern followers; for, though he laid aside the
book of common prayer about the year 1562, he then introduc-
ed one of his own composition, which more strongly resembles
the liturgy of the church of Geneva. There is, however, now
no liturgy or form in use in this church, and the ministers’ onl
guide is, the directory for the public worship of God; nor is it
thought necessary to adhere strictly to it ; for, as in several
other respects, what it enjoins with regard to reading the Holy
iſſue in public worship is, at this day, but seldom prac-
tised.
By the ecclesiastical laws, ‘the sacrament of the Lord's sup-
per should be dispensed in every parish four times in the
year;' but this law is now seldom adhered to, unless in most
chapels of ease. In country parishes it is often administ, ed
not above once a-year, and in towns generally only twice
2-year. The people are prepared for that holy ordinance by
a fast on some day of the preceding week, generally on Thurs-



OF THE KIRK OF SCOTLAND. 145

day, and by a sermon on the Saturday ; and they meet again
on the Monday morning for public thanksgiving. They have
no altars in the kirks, and the communion-tables are not fixed
but introduced for the occasion, and are sometimes two or more
in number, and of considerable length.
The discipline of the church of Scotland, though now rather
relaxed, was never so rigorous as that of Geneva, the church
on whose model it was formed. It was formerly the practice to
oblige the fornicators to present themselves in the kirk, for three
different Sundays, on a bench, known by the name of the stool
of repentance, when they were publicly rebuked by the minis-
ter, in the face of the congregation; but this punishment is now
frequently changed into a pecuniary fine, though seldom by
conscientious clergymen. For this change, however, there
seems to be no law ; and the old practice of publicly rebukin
fornicators and adulterers, though very much disliked an
cried down by the gentry, &c. is still continued in a great ma-
jority of the parishes of Scotland.
Of the societies at present formed upon the presbyterian
model, it may safely be affirmed, that the Church of Scotland
is by much the most respectable. In this church, every regu-
lation of public worship, every act of discipline, and every ec-
clesiastical censure, which, in episcopal churches flows from the
authority of a diocesan bishop, or from a convocation of the
clergy, is the joint work of a certain number of ministers and
laymen acting together with equal authority and deciding every
question by a plurality of voices. The laymen, who thus form
an essential part of the ecclesiastical courts of Scotland, are
called elders, and ruling elders.
The next judicatory is the Presbytery, which consists of all
the pastors, within a certain district, and one ruling elder from
each parish, commissioned by his brethren to represent, in con-
junction with the minister, the session of that parish. The
Presbytery treats of such matters as concern the particular
churches within its bounds, as the examination, admission, or-
dination and censuring of ministers ; the licensing of proba-
tioners, rebuking of gross or contumacious sinners, the directing
of the sentence of excommunication, the deciding upon refer-
ences, and appeals from the kirk sessions, resolving cases of



conscie ºg difficulties in doctrine or discipline, and
censul" - *" of God, any heresy or errº-
neous a publicly or privately
main *ction.
rº- is seventy-eight.
Fl an appeal to
the ºn the year,
ar. a juris-
dº y Over
- *nods

red
146 RELIGION AND CEREMONIES
of the members of the several Presbyteries within the respec-
tive provinces which give names to the synods.
The highest ecclesiastical court is the General Assembly,
which consists of a certain number of ministers and ruling
elders, delegated from each Presbytery, and of commissioners
from the royal boroughs.
This church is now confined to Scotland and the islands of
Scotland, and contains within its bounds nearly 900 parishes.
The number of ministers belonging to it who enjoy benefices,
and possess ecclesiastical authority, is 936. Of this number 77
are placed in collegiate charges, mostly in the proportion of
two ministers for each of these charges; and the remaining
859 ministers are settled in single charges, each of them having
the superintendence of a whole parish.
The ministers of this church have long maintained a very
respectable character for piety, learning, liberality of senti-
ment, and regularity of conduct ; and those of the present day
cannot well be said to yield in these respects to any of their
predecessors.
It has already been stated, that the doctrines of this church
are those of Calvinism ; but many of the members have, of
late years, given in to the more liberal spirit of Aminianism.
These, however, are departures from the ancient faith of the
church, which both, in doctrine and discipline, assimilates with
the Calvinistic faith.
Baptism in this church is practised by none but ministers, who
do it by sprinkling ; and whether performed in private or in
public, it is almost always preceded by a sermon. -
The Lord's Supper is not administered so frequently in Scot-
land as in some other places. Some time before this takes
lace, it is announced from the pulpit. The week before, the
É. session meets, and draws up a list of all the communicants
in the parish, according to the minister’s examination-book,
and the testimony of the elders and deacons. According to this
list, tickets are delivered to each communicant, if desired, and
the ministers and elders also give tickets to strangers who bring
sufficient testimonials. None are allowed to communicate
without such tickets, which are produced at the table. Those
who never received are instructed by the minister, and by



themselves, in the nature of the sacramentº 1 ht what
is the proper preparation thºr day or
Thursday before there is ‘urday
there are two preparat after
singing and praye *hes
a suitable se d,
he in the n p-
proach, 'a-
ment. ºne
or tw
One
se
OF THE SECEDERS. 147
himself at the end or middle of the table. After a short dis-
course, he reads the institution, and blesses the elements; then
he breaks the bread and distributes it and the wine to those
that are next him, who transmit them to their neighbours; the
elders and deacons attending to serve, and see that the whole
is performed with decency and order. While these commu-
nicate, the minister discourses on the nature of the sacrament;
and the whole is concluded with singing and prayer. The
minister then returns to the pulpit, and preaches a sermon.
The morning-service ended, the congregation are dismissed for
an hour; after which the usual afternoon-worship is performed.
On the Monday morning, there is public worship with two
sermons ; and these, properly speaking, closes the commun-
* No private communions are allowed in Scot-
anol.
JMarriage is solemnized nearly after the manner of the
church of England, with the exception of the ring, which is
deemed a great relic of “popery.” By the laws of Scotland,
the marriage-knot may be tied without any ceremony of a
religious nature : a simple promise in the presence of witnes-
ses, or a known previous co-habitation, being sufficient to bind
the obligation. That most ridiculous, often immoral, and al-
most always injurious practice, of marrying at Gretna-Green is
still in use, where a blacksmith performs the ceremony ac-
cording to the rites of the church
The Funeral ceremony is performed in total silence. The
corpse is carried to the grave, and there interred without a
word being spoken on the occasion.
The whole income of this Kirk was, in the year 1755, about
68,500l. per annum. This was divided among 944 ministers ;
and, on an average, made 721. a-piece per. annum.


-
---
---
OF THE SECEDERS.
“Dissenters from the Kirk, or Church of Scotland, call
themselves Seceders; for, as the term Dissenter comes from the
Latin word dissentio, to differ, so the appellation Seceder is de-
rived from another Latin word, secedo, to separate or to with-
draw from any body of men with which we may have been
united. The secession arose from various circumstances, which
were conceived to be great defections from the established


church of Scotland *ders are rigid Calvinists, rather
austere in their *e in their discipline.
They are al- 'ºving their respective as-
sociate Sy” inly in Scotland, but
also in merica. Both clas-
ses E ''erable learning
ar
148 RELIGION AND CEREMONIES
SECTION VI.
VARIOUS DENOMINATIONS OF PRESBYTERIANS,

THE title Presbyterian comes from the Greek wordpresbute-
ros, which signifies senior or elder, intimating that the govern-
ment of the church in the New Testament was by presbyteries,
that is, by associations of ministers and ruling elders, possessed
all of equal powers, without any superiority among them, either
in office or order. The Psesbyterians believe that the autho-
rity of their ministers to preach the gospel, to administer the
sacraments of baptism and the Lord's supper, and to feed the
flock of Christ, is derived from the Holy Ghost by the imposi-
tion of the hands of the presbyteries. They affirm that there
is no order in the church, as established by Christ, and his
apostles, superior to that of the Presbyters; that all ministers,
being the ambassadors of Christ, are equal by their commis-
sion; that presbyter and bishop, though different words, are of
the same import; and that prelacy was gradually established
upon the primitive practice of making the moderator, or speak-
er of the presbytery, a permanent officer.
The doctrines of the Presbyterians in the United States, as
well as those of the Church of Scotland, are Calvinistic, as may
be seen in the confession of faith, as revised by the General As-
sembly at their session in Philadelphia in 1821, and the larger
and shorter catechism ; though it is supposed that the clergy,
when composing instructions, either for their respective parishes,
or the public at large, are no more ſettered by the confession,
than the clergy of the Church of England are by the thirty-nine
articles. For a particular account of the doctrines of Presbyte-
rians, vide art. “Calvinism,” p. 111. Also for a view of church
government, vide “Kirk of Scotland,” p. 140.
The Presbyterians disclaim all human authority in matters
of religion, and have at all times been determined enemies to
arbitrary power, and all attempts to infringe the principles of
civil and religious liberty.
All Presbyterians, at * in Britain, Ireland and America,
have now laid aside the use of certain forms of prayer, and use
extemporary prayer in the worship of God. They also differ
from Episcopalians in this, that while the latter kneel in time of
prayer, the former stand; and in singing the praise of God they
all sit, while all Episcopalians stand.
It is estimated that there are 00 congregations of
Presbyterians in the United ºver the eastern,
middle and southern statº

OF THE PRESBYTERIANS. *49
OF THE NDEPENDENTs, gº CONGREGATIONAL-

THE denomination of Independents which, at one period of
the English history were so numerous, and held in their hands
the government of the nation, have now almost ceased to exist:
They have become mostly lost, and intermingled with various
surviving sects. .
The founder of this denomination was the celebrated John
Robinson, who removed from England to Holland, with the
#."; part of his congregation, in the year 1607. They first
xed their residence at Amsterdam, but soon removed to Ley-
den, where the church greatly prospered under the ministry of
their eminent pastor, till the year 1620, when an important part
of the congregation emigrated to America, and established, at
Plymouth, the first church in New England. Others followed
their brethren to America in the succeeding years, and, at the
death of their lamented pastor, which soon took place, the resi-
due of the congregation became dispersed.
Mr. Robinson early adopted the sentiment that every church
of Christ is an independent Christian community, possessing all
requisite power for discipline and government. He inclined, at
first, to the sentiments of the Brownists, who held that all eccle-
siastical authority resides in the members of a church, and dis-
owned the church of England, their mother church, as a church
of Christ. Mr. Robinson soon became convinced that these
sentiments were unscriptural, and subversive of the peace and
rosperity of the church. His sentiments became at length,
; settled in that system of ecclesiastical order on which the
churches of New-England were established.
The sentiments of Mr. Robinson, with regard to ecclesiastical
government, were adopted by numbers of the Puritans; but his
earlier views of more rigid independency prevailed the most in
England, till, in the time of Cromwell, the Independents became
the dominant party in the nation and held the government for
several years.
The tºrm Congregational has been occasionally applied to
the English Independents, because they maintained that a sin-
gle congregation possessed the power of regulating its own con-
cerns. But their views of ecclesiastical government and disci-
pline generally tended to destroy the distinction between the
clergy and laity, and degrade the clerical office, which have
rendered their churches unstable, and finally brought their
sentiments into general disrepute.—The Separates, who were
considerably numerous in this country half a century ago, were
very similar, in sentiment and practice, to a large portion of the
English Independents.
Congregationalists, who have ever constituted the great
body of the people of New-England, hold that ecclesiastical
government exists, essentially, in an individual church. The au-



150 RELIGION AND CER EMONIES

thority of the church resides with the pastor and the brethren
conjointly ; the concurrence of the pastor being necessary to a
regular act of the church, in cases of discipline. A vacant
church, in the exercise of discipline, must ask the assistance of
some minister, who, for the time being, becomes their pastor.
Ministers of Christ are a distinct order in his church, to be set
apart by ministers, by authority derived from him. Individu-
al churches sustain a relation to each other, which produces the
duties of brotherly love and christian watchfulness, similar to
the relation which would exist between different professing
Christians, residing contiguously, and in no covenant connexion
with each other. It is therefore a duty, and highly expedient,
for a convenient number of contiguous churches to consociate for
mutual benefit, and unite in one body the powers of all the indi-
vidual members. Thus forming a superior and ultimate eccle-
siastical tribunal, to which cases of discipline may be carried
from an individual church, not as from an inferior to a superior
tribunal, but as from a part to the whole. When a church is
in fault, the sentence of non-communion is to be passed against
it, as well as against an individual.
These views of church government are believed by Congrega-
tionalists to be strictly scriptural. The first system of ecclesi-
astical government formed by the churches of New-England was
the Cambridge Platform, in 1648. That system has ever been
found defective with regard to the union of different churches,
and, of course, the prevention of error and heresy. The Synod
of Cambridge adopted the Confession of Faith which had then
been recently formed by the venerable Assembly of Westmin-
ster. Another Platform of church-government was composed by
an ecclesiastical convention at Saybrook, in 1708, designed to
present in their true light the original principles of congrega-
tionalism. This convention adopted the Savoy Confession of
Faith, containing a few variations only from that of Westmin-
ster.
Congregationalists allow the fullest latitude of private opin-
ion in matters of religion. On this account, they cannot easily
be classed under any general name with regard to doctrinal
sentiment. In this respect, they can hardly be better de-
scribed than by saying, they generally believe in the reality of
experimental religion.
---
OF THE BAPTISTS.

it has been customary to call the members of this sect Ana-
baptists; but that, as at present applied, is a very erroneous
appellation. They are now divided into two branches, General
Baptists and Particular Baptists. The first are Arminians and
the second Calvinists.

OF THE BAPTISTS. 151

This body of Christians, consider immersion in water as es-
sential to Christian baptism, and disapprove of the admission
of infants to that ordinance. As it happens that many of those
whom this denomination baptize have undergone what the Bap-
tists term the ceremony of sprinkling in their infancy, the Bap-
tists have been called Anabaptists, as if they had been rebap-
tized. This, however, they deny, and allege that those who
have undergone this ceremony in their infancy, did not thereby
receive Chirstian baptism.
Several Baptists emigrated from Great Britain to New-Eng-
land soon after the settlement of that country, and have main-
tained their establishment in America ever since, and have
gradually increased in number. At present, the Baptist con-
gregations, in the United States alone, are computed to exceed
2000.
The members of this denomination are distinguished from all
other professing Christians, by their opinions respecting the
ordinance of Christian Baptism. Conceiving that positive insti-
tutions cannot be established by analogical reasoning, but de-
pend on the will of the Saviour, revealed in express precepts,
and that apostolical example illustrative of this is the rule of
duty, they differ from their Christian brethren with regard both
to the subjects and the mode of Baptism.
With respect to the subjects, from the command which Christ
gave after his resurrection, and in which baptism is mentioned
as consequent to faith in the gospel, they conceive them to be
those, and those only, who j. what the apostles were then
enjoined to preach.
With respect to the mode, they affirm, that, instead of sprink-
ling or pouring, the person ought to be immersed in the water,
referring to what they consider the primitive practice, and ob-
serving that the baptizer, as well as the baptized having gone
down into the water, the latter is baptized in it, and both come
up out of it. They say, that John baptized in the Jordan, and
that Jesus, after being baptized, came up out of it. Believers
are said also to be “buried with Christ in baptism, wherein also
they are risen with him;” and the Baptists insist, that this is a
doctrinal allusion imcompatible with any other mode.
But they say that their views of this institution are much more
confirmed, and may be better understood, by studying its na-
ture and import. They consider it as an impressive emblem
of that, by which their sins are remitted or washed away, and
of that on account of which the Holy Spirit is given to those
who obey the Messiah. In other words, they view Christian
baptism as a figurative representation of that which the gospel
of Jesus is in testimony. To this the mind of the baptized is
therefore naturally led, while spectators are to consider him as
professing his faith in the gospel, and his subjection to the Re-
deemer. The Baptists, therefore, would say, that none ought to
be baptized, except those who seem to believe this gospel; and



#52 RELIGION AND CEREMONIES

º immersion is not properly a mode of baptism, but baptism
ztself.
hus the English and most foreign Baptists consider a per-
sonal profession of faith, and an immersion in water, as essen-
tial to ſº. The profession of faith is generally made before
the congregation, at a church-meeting. On these occasions some
have a creed, to which they expect the candidate to assent, and
to give a circumstantial account of his conversion ; but others
require only a profession of his faith as a Christian. The form-
er generally consider baptism as an ordinance, which initiates
É. into a particular church ; and they say that, without
reach of Christian liberty, they have a right to expect an
agreement in articles of faith in their own societies. The
latter think that baptism initiates merely into a profession of the
Christian religion, and therefore say, that they have no right
to require an assent to their creed from such as do not intend
to join their communion; and in support of their opinion, they
quote the baptism of the eunuch in the eighth chapter of the
Acts of the Apostles.
Some, both of the General and the Particular Baptists, ob-
ject to free or mixed communion, and do not allow persons, who
have been baptized in their infancy, to join with them in the
celebration of the Lord's Supper ; lº. they consider such
as not having been baptized, and consequently, inadmissible to
the other ordinance. Others, however, of both classes of Bap-
tists, suppose that this ought to be no objection; that such as
think themselves really baptized, though in infancy, and such as
are partakers of grace, belong to the true church of Christ, and
are truly devoted to God, ought not to be rejected on account
of a different opinion respecting this particular ordinance. Some
of these also, without referring to a man's persuasion that he
has been baptized, think that he ought to be received into the
fellowship of the church. If, therefore, he should doubt the
perpetuity of baptism, or that it is a perpetual ordinance, as
it respects the descendants of Christians, though it may be
properly administered to proselytes from other religions, he
might be admitted as a communicant at the Lord's Supper.
Some of both classes of Baptists are, at the same time, Sab
batarians, and, with the Jews, observe the seventh day of the
week as the Sabbath. This has been adopted by them, from a
persuasion that all the ten commandments are in their nature
strictly moral, and that the observance of the seventh day
i. never abrogated or repealed by our Saviour or his apos-
tles.
In church-government the Baptists differ little from the In-
dependents, except that, in some of their churches, the Bap-
tists have three distinct orders of ministers, who are sepa-
rately ordained, and to the highest of whom they give the name
of messengers, to the second that of elders, and to the third that
of deacons. With respect to the excommunication, they seem
closely to follow our Saviour's directions, in the eighteenth





OF THE QUAKERS. 153

chapter of St. Matthew’s gospel, which they apply to differ-
ences between individuals; and if any man be guilty of scanda-
lous immorality, they exclude him from the brotherhood or fel-
lowship of the church. Like the other Protestant dissenters,
the Baptists receive the Lord's Supper, sitting at a communion
table, and giving the elements one to another.
The Baptists in Great Britain, Ireland, Holland, Germany,
the United States of America, Upper Canada, &c. are divided,
as has been already observed, into two distinct classes, or soci-
eties, the Particular or Calvinistic, and the General or Arminian
Baptists. The former are said to be much more numerous than
the latter. This class of Baptists ordain in almost the same
manner as the Independents.
The father of the General Baptists was a Mr. Smith, who
was at first a clergyman of the Church of England ; but resign-
ing his living, he went over to Holland, where his Baptist prin-
ciples were warmly opposed. He afterwards adopted the
Arminian doctrines; and, in 1611, the General Baptists pub-
lished a Confession of Faith, which diverges much farther from
Calvinism, than those who are now called Arminians would
approve.
In 1793, the Particular Baptists formed a missionary society;
and Messrs. John Thomas and William Carey were sent out to
India, as missionaries. These have been followed by others ;
and the knowledge of Christianity, as understood and professed
º the Baptists, has been zealously and assiduously propagated.
The Baptists in the United States have a society for Foreign
Missions, and maintain Missionaries in Asia, in connexion with
those from England.




OF THE FRIENDS, OR QUAKERS.
THIs sect first made its appearance about the year 1647, or
1648, through the ministry of a person of the name of George
Foz, a native of Drayton, in Leicestershire, and by trade a
grazier and a º, at least in his early years. Observing
the licentiousness of many persons professing the Christian name,
he boldly went forth, and preached with much animation,
though not always, perhaps, with sufficient prudence, against
injustice, drunkenness, and other vices; at the same time in-
weighing bitterly against the established modes of worship, and
a separate hired ministry ; which he conceived to be contrary
to divine authority. This he did in the public market-places,
in courts, fairs, and sometimes in the churches themselves. This
conduct naturally procured him the attention of the magistrates,
who, in the year 1649, sent him to prison at Nottingham. His
persecutions on some occasions were extremely rigorous and
severe. -

14
154 RELIGION AND CEREMONIES
After Fox, there sprung up a succession of men who adhered
to his doctrines, with a zeal and constancy truly laudable,
through persecutions and oppressions of the severest nature ;
and which nothing but a consciousness of duty—an unshaken
iety, and an unconquerable spirit of Christian fortitude, could
º enabled them to sustain ; and now, truly may it be said
of this body of Christians, “ they have overcome the world,”
they have survived the fire of persecution—they have subdued
the virulence of bigotry—they have silenced the tongues of
gainsayers—they have conquered “ the world’s dread laugh’’—
they have lived to command the respect—to extort even from
the most profane the meed of applause, and to merit, in many
respects, the approbation of the whole Christian world; so that
it is now as honourable, and as creditable, to an individual to
be known as a steady member of the Quakers’ Society, as of
most other religious denominations.
The appellation of Quakers was given by way of contempt :
some say on account of the tremblings under the impression of
divine things which appeared in their public assemblies; but
they themselves say it was first given them by one of the magis-
trates who committed George Fox to prison, on account of his
bidding him and those about him to tremble at the word of the
Lord. Whatever was the origin of the name, it became their
usual denomination, though they themselves adopted the appel-
lation of Friends.
1. They believe that God is one, and there is none other
* him ; and that this one God is Father, Son, and Holy
host.
2. They believe that Christ is both God and Man in wonder-
ful union; God uncreated, and Man conceived by the Holy
Ghost, and born of the Virgin Mary.
3. They believe the scriptures to be of divine authority,
given by the inspiration of God through holy men : that they
are a declaration of those things most surely believed by the
primitive Christians; and that they contain the mind and will
of God, and are his commands to us; in that respect they are
his declaratory word, and therefore are obligatory onus. “Nev-
ertheless, (says Penn) because they are only a declaration of
the fountain, and not the fountain itself, they are not to be es-
teemed the principal ground of all truth and knowledge, not
the primary rule of faith and manners; yet, because they are,
a true and faithful testimony of the first foundation, they are
and may be esteemed a secondary rule, subordinate to the
Spirit, from whom they have all their excellence and certainty,
“They object to calling the scriptures the word of God, as
being a name applied to Christ, the eternal Word, by the sacred
writers themselves.
“4. On the doctrine of original sin, it appears, from the writ-
ings of Penn and others, that they hold nearly similar opinions
to ºther ºrthodºx Christians,



OF THE QUAKERS. 155
* 5. Respecting the doctrines of sanctification and justifica-
tion, Penn says, “I shall first speak negatively what we do not
own : we cannot believe that Christ is the cause, but the effect
of God's love, according to the testimony of the beloved dis-
ciple : " God so loved the world, that he gave his only begotten
Son, that whosoever believeth on him should not perish, but
have everlasting life.” We cannot say the death and sufferings
of Christ were a strict and rigid satisfaction for that eternal
death and misery due to man for sin and transgression; for such
a notion were to make God’s mercy little concerned in man’s
salvation: and as Christ died for sin, so we must die to sin, or
we cannot be saved by the death and sufferings of Christ, or be
thoroughly justified and accepted with God. Now positively
what we own as to justification : we believe that Jesus Christ
was our holy sacrifice, atonement, and propitiation—that he
bore our iniquities, and that by his stripes we are healed of the
wounds Adam gave us in his fall—that God is just in forgiving
true penitents upon the credit of that holy offering Christ made
of himself to God for us—that what he did and suffered satisfied
and pleased Gºd, and was for the sake of fallen man, who had
displeased him—that through the eternal Spirit, he hath for ever
perfected them (in all times) who were sanctified, who walked
not after the flesh, but after the Spirit.
“6. They believe that the saving, certain, and necessary
knowledge of God, can only be acquired by the inward, imme-
diate revelation of God’s §.
“ 7. They say that “ God hath given to every man a measure
of the light of his own Son—that God by this light invites, calls,
and strives with every man, in order to save him ; which, as it
is received or not resisted, works the salvation of all, even of
those who are ignorant of the death and sufferings of Christ, and
of Adam’s fall. -
“8. They say that as many as do not resist this light, be-
come holy and spiritual ; bringing forth all those blessed fruits
which are acceptable to God : and by this holy birth, to wit,
Jesus Christ formed within us, and working in us, the body of
death and sin is crucified and removed, and our hearts subject-
ed to the truth, so as not to obey any of the suggestions and
temptations of the evil one ; but are freed from actually
transgressing the law of God.
“9. Being persuaded that man, without the Spirit of Christ,
inwardly revealed, can do nothing to the glory of God, or to-
wards his own salvation, they think this influence especially
necessary to the performance of the highest act of which the
human mind is capable ; even the worship of the Father of
lights and spirits. Therefore they consider as obstructions to
ure worship, all forms which divert the attention of the mind
}. the secret influence of this unction from the Holy One.
Though there be not a word spoken, yet is the true spiritual
worship performed, and the body of Christ edified,









1.56 RELIGION AND CEREMONIES
“It does not follow, because nothing is said, that God is not
worshipped. The Quakers, on the other hand, contend, that
their silent meetings form the sublimest part of their worship.
The soul, they say, can have intercourse with God; it can feel
refreshment, joy, and comfort in him ; it can praise and adore
him, and all this, without the intervention of a word.” They
apprehend it their duty to be diligent in assembling themselves
together for the worship of God ; when such as are duly pre-
pared, by being gathered into a composed awful frame of mind,
are enabled, under the influence of divine grace, to worship in
solemn silence ; or, if moved thereto, to pray or preach as
the Spirit giveth them utterance.
“10. As by the light, or gift of God, all true knowledge in
things spiritual is received and revealed, so by the same, as it is
manifested and received in the heart, every true minister of the
gospel is ordained and prepared for the work of the ministry;
and by the leading, moving, and drawing thereof, ought every
evangelist, and Christian pastor to be led and ordered in his
labour and work of the gospel, both as to the place where, the
persons to whom, and the time in which he is to minister.
“And as they dare not encourage any ministry but that
which they believe to spring from the influence of the Holy
Spirit, so neither dare they attempt to restrain this influence to
the male sex alone, or to persons of any condition in life ; but
whether male or female, whether bond or free, as they are all
one in Christ, they equally allow such of them as they believe
to be endued with a right qualification for the ministry, to ex-
ercise their gifts for the general edification of the church.
“ 11. Baptism, they say, is a pure and spiritual thing; to
wit, the baptism of the Spirit and fire, by which we are buried
with Christ, that being washed and purged from our sins, we
may walk in newness of life ; of which the baptism of John was
a figure, commanded for a time, and not to continue for ever.
“With respect to the other rite, termed the Lord's Supper,
they believe that the communion of the body and blood of
Christ is spiritual, which is the participation of his flesh and
blood, and by which the inward man is daily nourished in the
hearts of those in whom Christ dwells. But this cannot be
understood of outward eating of outward bread : and as by this
the soul must have fellowship with God, so also, so far as all the
saints are partakers of this one body and one blood, they have
a joint communion.
“12. They believe the resurrection, according to the scrip-
ture, not only from sin, but also from death and the grave.
“On oaths and war.—With respect to the former of these,
they abide literally by these words of our Saviour : ‘Again; ye
have heard that it hath been said of them of old time, thou shalt
not forswear thyself, &c. But I say unto you, swear not at all;
neither by heaven, &c., butlet your communication be yea, yea;
nay, may : for whatsoever is more than these cometh of evil."
As also the words of the apostle James : " But above all things.

OF THE-QUAKERS. 157
my brethren, swear not ; neither by heaven, neither by the
earth, neither by any other oath ; but let your yea be yea, and
your may nay, lest ye fall into condemnation.”
“From the same sacred collection of the most excellent pre-
cepts of moral and religious duty, from the example of our
Lord himself, and from the corresponding convictions of his
Spirit in their hearts, they are confirmed in the belief, that
wars and fightings are in their origin and effects utterly repug-
nant to the Spirit and doctrines of Christ, who by excellency is
called the Prince of Peace. -
“They affirm that it is not lawful for Christians either to give
or receive such flattering titles of honour, as your Holiness,
your Majesty, your Excellency, &c. Neither do they think it
right to use what are commonly called compliments; such as
your humble servant, your most obedient servant, &c. They
affirm that it is not lawful for Christians to kneel, or prostrate
themselves to any man, or to bow the body, or to uncover the
head to them; because kneeling, bowing, and uncovering the
head, is the only outward signification of our adoration towards
God; and, therefore, it is not lawful to give it unto man. They
affirm that it is not lawful for Christians to use such superflui-
ties in apparel as are of no use, save for ornament and vanity.
That it is not lawful to use games, sports, or plays, among
Christians, under the notion of recreation, which do not agree
with Christian gravity and sobriety; for sporting, gaming,
mocking, jesting, vain talking, &c. are not consonant with
Christian liberty nor harmless mirth.
With regard to religious liberty, they hold that the rights
of conscience are sacred and unalienable, subject only to the
control of the Deity, who has not given authority to any man,
or body of men, to compel another to his or their religion.
“On their church-government, or discipline.--To effect the
salutary purposes of discipline, they have established monthly,
quarterly, and yearly meetings.”
All marriages among them are proposed to these meetings
for their concurrence, which is granted, if, upon inquiry, the
parties appear clear of other engagements respecting marriage,
and if they also have the consent of their parents or guardians;
without which concurrence no marriages are allowed : for this
society has always scrupled to acknowledge the exclusive au-
thority of the priests to marry. Their marriages are solemn-
ized in a public meeting for worship; and the monthly meeting
keeps a record of them ; as also Fă. births and burials of its
members. This society does not allow its members to sue each
other at law; it therefore enjoins all to end their differences
by speedy and impartial arbitration, agreeably to the rules laid
down; and if any refuse to act according to these rules, they
are disowned.
The Friends are chiefly to be found in Great Britain and
Ireland, and in North America. In 1681, King Charles the
§econd granted to William * in lieu of arrears due to Hº
4.





158 RELIGION AND CEREMONIE8
father Admiral Penn, a large tract of land in North America,
since called Pennsylvania after his name ; and it is remarka-
ble, that all the settlements of the Europeans in America, ex-
cept the Quaker settlement of Pennsylvania, were made by
force of arms, with very little regard to any prior title in the
natives.
We may well commend the mild creed, and universal charity,
or fraternal love, of the Quakers, though some have thought
that a nation of Quakers could not exist, except all nations were
of the same persuasion. To this, however, it has been said by
one of their writers, that any nation actually possessing and
practising Christian principles, may be contented with the pro-
tection of Heaven, which can always find means to protect
what it brings to pass. However few of other denominations
may be disposed to think well of their religious opinions, or of
many of their peculiar customs, it cannot be denied that the
Quakers, as members of society, are a respectable body :
and that, though they have a church not only without sacra-
ments, but even without a priesthood, and a government with-
out a head, they are perhaps the best organized and most unan-
imous religious society in the world. Their benevolence,
moral rectitude, and commercial punctuality have excited, and
long secured to them, very general esteem ; and it has been
well observed, that in the multitudes that compose the vast le-
gions of vagrants and street beggars, not a single Quaker can
be found.
At the present day, the Quakers, both in England and Amer-
ica, are gradually departing from the peculiarities of principles
and manners which have distinguished their predecessors.


OF THE UNITARIANS.
BEING strenuous advocates for the scriptural doctrine of the
Divine Unity, they generally claim the appellation of Unita-
rians: and as many of them are zealous advocates for the sim-
ple humanity of Christ, or maintain, that our Saviour is pro-
Fº a human being, some of them have taken the name of
umanitarians. They lay claim to a very high antiquity, and
even say, “that there is no such thing as a Trinitarian Chris-
tian mentioned, or supposed, in the New Testament; all there-
in named being perfect Unitarians—the blessed Jesus himself,
his apostles, and all his followers.”
They were, however, scarcely heard of in England till the
time of Charles the First, and their numbers were very limited
as a community, till towards the end of the last century, when
they began to increase, and to acquire distinction, from the
writings and influence of Dr. Priestly and his zealous associ-
ates.

OF THE UNITARIANS, 1.59

Dr. Priestly, having met with much opposition and persecu-
tion in England, retired to America in 1794, where, in conse-
quence of his exertions, in conjunction with those of his fellow-
labourer, Mr. William Christie, and others, several Unitarian
congregations have been formed. -
The Unitarians believe the Scriptures to be faithful records
of past transactions, but some of them deny that ºr authors
were divinely inspired ; and they reject the miraºlous con-
ception, and the worship of Christ, or any other being besides
God the Father. “A consistent Unitarian, acknowledging Je-
sus as a man in all respects like to his brethren, regards his
kingdom as entirely of a spiritual nature, and as consisting in
the empire of his gospel over the hearts and lives of its profes-
sors.” Unitarians “allow the inspiration of the writers of the
New Testament in no cases where they do not themselves ex-
pressly claim it: and are not sparing of the labour necessary
to distinguish, even in the canonical books, what is of divine
authority from that which is of human origin.” Hence they do
not believe in our Lord's Miraculous Conception, but are of
opinion, that he was the legitimate son of Joseph and Mary.
Mr. Lindsey tells us, that he thereby means no “want of re-
spect to that kind Saviour of men,” whom, he trusts, he “is
disposed to love and honour, now and for ever, with the affec-
tion and reverence so justly due to him, for his perfect virtue
and benevolence. But,” adds he, “I cannot make him the
supreme God, or invoke, or pray to him, as such ; because I
am persuaded, that if he could hear, and make himself known
to me, he would call out from heaven, as he did formerly to
Paul, ‘ I am Jesus of Nazareth ; one who was once a mortal
man like thyself: worship God.’”
“The Unitarians believe, upon grounds common to all
Christians, that Jesus of Nazareth was a divinely commission-
ed teacher of truth and righteousness; and that, having been
publicly crucified by his enemies, he was raised from the dead
ºn the third day. They regard it as an indispensable duty to
believe whatever he was commissioned to teach. And partic-
ularly, upon the evidence of his doctrine and resurrection, they
expect a general resurrection of the dead, ‘both of the just and
of the unjust;’ and a subsequent state of retribution, in which
all shall be treated in exact correspondence with their moral
characters. The Unitarians believe Jesus to have been a man,
for the same reasons for which they believe the proper humani-
ty of Peter and Paul, of Moses and Abraham. He appeared as
a man, he called himself a man, he was believed by all his com-
panions and cotemporaries to be a man; he had all the acciderss
of a man; he was born, he lived, he eat and drank, and slept,
he conversed, he rejoiced, he wept, he suffered, and he died as
other men. That he was nothing more than a man, possessed
of extraordinary powers and invested with an extraordinary di-
vine commission, and that he had no existence previous to his
birth, they believe, simply upon this ground, that there is no




160 RELIGION AND CEREMONTES
evidence to prove the contrary. It is not incumbent upon them,
nor do they pretend, to produce proof, that a person who ap-
peared as a man was really such. " If any maintain that Jesus
of Nazareth was something more than a human being, whether
an angelic, super-angelic, or divine person, it is their business
to prove their assertion. In this scheme of theology, along with
our Lord's divinity, and the distinct personal existence of the
Holy Ghºst, the doctrines of original sin, and the atonement,
also fall to the ground. According to Dr. Priestly, the par-
don of sin is represented in Scripture as dispensed solely on
account of men's personal virtue, a penitent upright heart, and
a reformed exemplary life, without the least regard to the suf-
ferings or merit of any being whatever.’
The Unitarians also reject the doctrine of an extraordinary
divine influence upon the mind for moral and religious pur-
poses: but they do not deny the beneficial efficacy of divine
truth in * affections and governing the life of every
true Christian. r. Priestly tells us, that at an early period
of his theological career, and while he was yet an Arian, he
became ‘persuaded of the falsity of the doctrine of atonement,
of the inspiration of the authors of the books of Scripture as
writers, and of all idea of supernatural influence, except for
the purpose of miracles.’”
Such are the grand and leading doctrines of the Unitarian
system. Several other dogmas are maintained by most Unita-
rians, as the rejection of the existence and agency of the devil;
of the spirituality and separate existence of the soul ;-of an in-
termediate state between death and the general resurrection ;-
and of the etermity of future punishment : but these, not being
essentially connected with their system, and being held by them
in common with some others, ought not to be viewed, exclusive-
ly, as Unitarian doctrines.
Mr. Belsham tells us, that “the existence of an evil spirit
is no where expressly taught as a doctrine of Revelation;” he
also says, that he, for one, is not ashamed to avow, that he re-
gards the notion of a devil, and his agency, “as an evanescent
prejudice which it is now a discredit to a man of understanding
to believe.” Dr. Priestley's opinions respecting the soul, of
course, led him to disbelieve the doctrine of an intermediate
state. Believing that as the whole man died, so the whole man
would be called again to life at the appointed period of the
resurrection of all men, he regarded the intermediate portion
of time as a state of utter insensibility ; as a deep sleep, from
which the man would awaken, when called on by the Almighty,
with the same associations as he had when alive, without being
sensible of the portion of time elapsed. With regard to the
doctrine and the duration of future punishments, Dr. Priestley,
we are told, “ had no notion of punishment, as such, in the
common acceptation of the term. The design of the Creator,
in his opinion, was the ultimate happiness of all his creatures,
by the means best fitted to produce it.” Punishment he coſt-






OF THE TRINITARIANS. 15.1
sidered to be merely “the medicina mentis exhibited for our
good by the Physician of souls. Nor have we any reason to
believe, that it is greater in degree, or longer in duration, than
is necessary to produce the beneficial effect for which it is in-
flicted. It is the sort of punishment which a kind but wise par-
ent inflicts on a beloved child.” -
With regard to the moral code of the Unitarians, it is the
same as others; but they allow of somewhat greater latitude
with regard to things innocent, than the Methodists and Qua-
kers. The practice of virtue is represented by them, as the
only means of attaining happiness, both here and hereafter ; and
they teach, that the Christian religion “requires the absolute
renunciation of every vice, and the practice of every virtue.”
Love is with them the fulfilment of the law, and the habitual
practice of virtue, from a principle of love to God, and benev-
olence to man, is, in their judgment, ‘‘the sum and substance
of Christianity.”
They reject every thing in the commonly received creeds that
has the appearance of mystery, that surpasses the limits of hu-
man comprehension, or borders upon contradiction.
OF THE TRINITARIANS.
TRINITARIANs include all that portion of Christians who beliere
in the Trinity of the Godhead. They believe that the Deity
exists three persons in one God. I know of no better defini-
tion of this doctrine than that with which we are so familiar.
* There are three persons in the Godhead, the Father, the Son,
and the Holy Ghost; and these three are one God, the same in
substance, equal in power and glory.”
Trinitarians claim that this doctrine has been believed, in eve-
ry age, by much the greater part of the Christian world. That
it was never called in question, to any extent, till the fourth cen-
tury after Christ. Soon after the sentiments of Arius began to
prevail, which denied the divinity of the Son and the Spirit,
a great Council was held at Nice, by order of the Emperor
Constantine, to determine the questions which agitated the
Christian church. This Council decided that the doctrine of the
Trinity was an essential article of the Christian faith. Trinita-
rians have always maintained that this was the most venerable
ecclesiastical council, and that their decrees ought to be viewed
as of the highest authority, of any one that has been assembled
since the apostolic age. It was held in the year 325, consist-
ing of more than 300 bishops, the most of whom had passed
through the perils of the Diocletian persecution, and had been,
during that most terrible of all Pagan persecutions, faithful con
fessors and sufferers for Christ, --




* G - RELIGION AND CEREMONIES
Still, they do not rest their sentiments on any human deci-
sions, but on what they deem the clearest testimony of the
scriptures of truth. They admit that the doctrine is a mystery,
but claim that it is no greater mystery than the self-existence of
God, his etermity, or the nature of spiritual beings, or the union
of the human body and soul, or many other truths with which
all are familiar. They also claim that a mystery is not an ab-
surdity or contradiction: that the scripture doctrine of a sepa-
rate state, and the resurrection of the dead, and many others.
though mysteries, are not deemed absurd and incredible : that
we know little of God except what he has revealed of himself:
and that it is absurd, if not impious, to reject his own testimony
concerning himself, because it makes known truths above our
comprehension. The fact that there are three persons in one
God is as intelligible as the truth that God is self-existent, and
is not to be rejected because we cannot understand this mode
of the divine existence. -
A few of the scripture testimonies, by which the doctrine of
the Trinity is supported, are the following.- Godspeaks of him-
self as existing in plurality. Gen. 1. 26. “And God said, Let
us make man in our image, after our likeness.” Gen. iii. 22.
“And the Lord God said, Behold, the man is become as one of
us, to know good and evil.” Gen. xi. 6. “Let us go down and
there confound their language.” Isa. vi. 8. “I heard the voice
of the Lord, saying, Whom shall I send, and who will go for
us?” The word God, as used in the scriptures, is, in the origi-
mal, very commonly, in the plural number. It is so in the first
passage. “In the beginning God (Gods) created the heaven
and the earth.” The precept “Remember thy Creator,” is,
literally, “Rememberthy Creators.”
This plurality of persons in God being taught in the scrip-
tures, Trinitarians consider that there is the fullest testimon
that it is THREE. The most express declaration of this truth is
by the Apostle John. 1. John, v. 7. “There are three that
bear record in heaven, the Father, the Word, and the Holy
Ghost: and these three are one.” The vision of Isaiah, in the
sixth chapter of his prophecy, is a remarkable passage, some
parts of which are more often quoted by Christ and the apostles
than any other portion of the Old Testament. The prophet
says, " I saw the Lord sitting upon a throne, high and lifted
up, and his train filled the temple. Above it stood the sera-
phims:–And one cried unto another, and said, Holy, holy,
holy, is the Lord of hosts: the whole earth is full of his glory.
Also heard the voice of the Lord, saying, Whom shall I send,
and who will go for us? Then said I, Here am I; send me.
And he said, Go, and tell this º Hear ye indeed, but un-
derstand not; and see ye indeed, but perceive not. Make the
heart of this people fat, and make their ears heavy, and shut
their eyes; lest they see with their eyes, and hear with their
ears, and understand with their heart, and convert, and be
healed,” Concerning this passage it is said, “The Trinity is





OF THE TRINITARIANS. 163
expressed, in the adoration of the seraphims, by using the word
holy three times successively ; of which there is no instance of
the kind in the Bible, where a single person, who is in no sense
plural, is addressed.” . A like form of expression is used, on
the same theme, by the four beasts who were seen and heard by
John, Rev. iv. 8, “And they rest not day and night, saying,
Holy, holy, holy, Lord God Almighty, which was and is, and
is to come.” º ancient Christian #. considered the ex-
pression Lord God Almighty, which repeatedly occurs, as de-
signed to express the Trinity. The apostle John refers to the
vision of Isaiah, just noticed, and says, speaking of Christ,
“These things said Esaias, when he saw his glory, (Christ's)
and spake of him.” John xii. 41. The apostle Paul quotes
the same passage and says, “Well spake the Holy Ghost by
Esaias the prophet unto our fathers, saying, Go unto this people,
and say, Hearing ye shall hear, and shall not understand ; and
seeing ye shall see and not perceive :” &c. Acts xxviii. 25.
None will deny that the Father appeared in this heavenly
vision, worshipped by the seraphims, and speaking to the pro-
phet. John says it was Christ ; and Paul says it was the Holy
Ghost. This passage, thus illustrated by inspired authority,
is considered as full proof that Jehovah who was thus seen sit-
ting upon a throne was the Triune God.
The sacred persons of the Trinity are named in the ordinance
of baptism. This, being a solemn act of worship, and a cove-
nant transaction between God and man, cannot be performed in
any other name than that of God.
The same truth is conveyed in the form of the apostolic bles-
sing. “The grace of our Lord Jesus Christ, and the love of
God, and the communion of the Holy Ghost, be with you all ”
The doctrine of the Trinity is considered as fully taught in
the scriptures, as they teach that there is but one God, at the
same time that each of the sacred persons, the Father, the Son,
and the Spirit, is often spoken of, and in various forms, as the
true God. Respecting the divinity of the Father, no question
is made. The divinity of the Son is no where more clearly
declared than in the gospel of John. “ In the beginning was
the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God. All things were
made by him.” The Word is Christ. The Apostle here de-
clares him to be God, to be eternal, and the Creator of all
things. All divine attributes are ascribed to him in the scrip-
tures; and he is worshipped by inspired men. Another proof
of the Saviour's divinity is, that, during his incarnation, he was
without fault. This could never be said of any prophet or saint.
The distinct personality and divinity of the Holy Ghost is
held by Trinitarians to be taught no less clearly than that of
the Son. This distinct personality is asserted in various pas-
sages. One of which is, “As they ministered to the Lord, and





* Hopkins.
# 64 RELIGION AND CEREMONIES
fasted, the Holy Ghost said, Separate me Barnabas and Saul for
the work whereunto I have called them.” Acts xiii. 2. In
proof of his divine character, Christ says, “Except a man be
born of the spirit, he cannot enter into the kingdom of God.—
That which is born of the Spirit is spirit.” The apostle Paul
speaks of the same change as “ the washing of regeneration,
and renewing of the Holy Ghost.” The subjects of this change
are said by the apostle John to be “born of God.” Thus the
Holy Spirit is God. Peter said to Ananias, “Why hath Satan
filled thine heart to lie to the Holy Ghost;-thou hast not lied
unto men, but unto God.” Acts v. 34. “All scripture is given
by inspiration of God-Holy men of God spake as they were
moved by the Holy Ghost.” Thus, God who inspired the holy
men, by whom the scriptures were written, was the Holy Ghost.

OF THE WESLEYAN AND OTHER METHODIST.S.
This body of Christians owe their origin to the zealous la-
hours of two learned and pious clergymen of the Church of
England, of the name of Wesley : they were brothers, John
and Charles. In the year 1729, they began, whilst at college,
to manifest a more than usual zeal, first for the salvation of their
own souls, and then for the conversion of others. In this holy
work they were shortly joined by other members of the Univer-
sity ; and in the furtherance of their objects, they observed so
much method and strictness, that some wag of a student, recol-
lecting either the rigid forms of a number of men formerly found
in the Roman Catholic Church, bearing this appellation, or,
which is more likely, calling to mind an ancient sect of Physi-
cians, founded by Themison, who were so denominated, gave
the Wesleys and their religious friends the nick-name of Meth-
odists. In course of time, the name became so familiar, that
now it is admitted by themselves as their distinguishing appel-
lation. From having become a term of reproach amongst
Christians, except with the bigoted, the prejudiced, the profane
or the ignorant, the term Methodist properly conveys no other
idea but that of a member of one of a respectable body of
Christians. It is still, however, customary with some persons
to brand every man with the name of Methodist, who displays a
more than ordinary degree of concern for the eternal interests
of mankind ; just as they call every man an enthusiast, who
has more zeal in religion than falls to the lot of the mere man
of the world, or the dry maxims of a formal Christian profession.
1. The Methodists maintain the total fall of man in Adam,
and his utter inability to recover himself, or to take one step to-
wards his recovery, “without the grace of God preventing
him, that he may have a good will, and working with him when
he has that good will.”





OF THE WESLEYAN METHODISTS. 165

2. They are sometimes called ſlrminians, and hold general
redemption. They assert “...that Christ, by the grace of God,
tasted death for every man.” This grace they call free, as
extending itself freely to all.
3. They hold Justification by Faith. “Justification,” says
Mr. Wesley, “ sometimes means our acquittal at the last day.
But this is altogether out of the present question; for that jus-
tification whereof our articles and homilies speak, signifies
present forgiveness, pardon of sins, and consequently acceptance
with God, who therein declares his righteousness, or justice and
mercy, by or for the remission of the sins that are past, saying,
I will be merciful to thy unrighteousness, and thine iniquities I
will remember no more. I believe the condition of this is faith
(Rom. iv. 5, &c.); I mean, not only, that without faith we can-
not be justified ; but also, that as soon as any one has true faith,
in that moment he is justified. Faith, in general, is a divine
supernatural evidence, or conviction, of things not seen, not
discoverable º our bodily senses, as being either past, future,
or spiritual. Justifying faith implies, not only a divine evi.
dence, or conviction, that God was in Christ reconciling the
world unto himself, but a sure trust and confidence that Christ
died for my sins; that he loved me, and gave himself for me.
And the moment a penitent sinner believes this, God pardons
and absolves him.”
This faith, Mr. Wesley affirms, “is the gift of God. No
man is able to work it in himself, it is a work of omnipotence.
It requires no less power thus to quicken a dead soul, than to
raise a body that º in the grave. It is a new creation, and
none can create a soul anew, but he who at first created the
heavens and the earth. It is the free gift of God, which he be-
stows not on those who are worthy of his favour, not on such as
are previously holy, and so fit to be crowned with all the bles-
sings of his goodness, but on the ungodly and unholy ; on those
who, till that hour, were fit only for everlasting 3. ;
those in whom was no good thing, and whose only plea was,
God be merciful to me a sinner. No merit, no goodness in man,
precedes the forgiving love of God. His pardoning mercy
supposes nothing in us but a sense of mere sin and misery ; and
to all who see and feel, and own, their wants, and their utter
inability to remove them, God freely gives faith, for the sake of
him in whom he is always well pleased. - -
“Good works follow this faith, but cannot go before it; much
less can sanctification, which implies a continued course of good
works, springing from holiness of heart. But it is allowed, that
entire sanctification goes before our justification, at the last day.
It is allowed also that repentance, and fruits meet for repent-
ance, go before faith. Repentance absolutely must go before
faith; fruits meet for it, if there be opportunity.”
Mr. Wesley maintained, alsº, salvation in general by faith
only. “By salvation I mean,” says he, “not barely accord-
ing to the vulgar notion, deliverance from hell, or going tº


15
166 RELIGION AND CEREMONIES.
heaven, but a present deliverance from sin ; a recovery of the
divine nature ; the renewal of our souls after the image of God
in righteousness and true holiness, in justice, mercy and truth.
This implies all holy and heavenly tempers, and, by conse-
quence, all holiness of conversation. Now, if by salvation we
mean a present salvation from sin, we cannot say holiness is the
condition of it ; for it is the thing itself. Salvation, in this
sense, and holiness, are synonymous terms. We must there-
fore say, we are saved by faith." Faith is the condition of
this salvation; for without faith we cannot be thus saved.”
Mr. Wesley, speaking of the witness of the spirit, says, “The
testimony of the spirit is an inward impression on the soul,
whereby the spirit of God directly witnesses to my spirit, that
I am a child of God; that Jesus Christ hath loved me and given
himself for me; that all my sins are blotted out, and I, even I,
am reconciled to God. The manner how the divine testimony
is manifested to the heart, I do not take upon me to explain.
But the fact we know, namely, that the Spirit of God does give
a believer such a testimony of his adoption, that while it is pre-
sent to the soul, he can no more doubt the reality of his sonship,
than he can doubt the shining of the sun, while he stands in the
full blaze of his beams.”
4. The Methodists maintain, that, by virtue of the blood of
Jesus Christ, and the operations of the Holy Spirit, it is their
privilege to arrive at that maturity in grace, and participation
of the divine nature, which excludes the love of sin from the
heart, aud fills it with perfect love to God and man. This they
denominate Christian perfection.
There is only one condition previously required of those who
desire admission into this society, namely, a desire to flee from
the wrath to come, to be saved from their sins. But in order to
continue therein, it is expected that all the members should con-
tinue to evidence this desire of salvation. First, by doing no
harm, by avoiding evil of every kind; such as taking the name
of God in vain, profaning the sabbath, drunkenness, fighting,
and broiling, brother going to law with brother, dealing in
unaccustomed goods, taking unlawful interest, speaking evil of
magistrates and ministers, acting unfairly, costly dress, fashion-
able amusements, borrowing money without a probability of re-
turning it, or taking up goods without a probability of paying for
them, &c. Secondly, by doing good according to their ability,
as they have opportunity, to all men: to their bodies, by feed-
ing the hungry, clothing the naked, and visiting or helping them
that are sick or in prison ; to their souls, by º reprov-
ing, or exhorting, all they have any intercourse with. By doing
good, especially to them that are of the household of faith.
employing them in preference to others, and by this means as-
sisting each other in business; by diligence and frugality in
their temporal concerns ; by perseverance, and patiently en-
during reproach, &c. Thirdly, by attending on all the ordi-
nances of God; such as the public worship of God: the minis-


OF THE WESLEYAN METHODIST.S. 16;


try of the word, either read or expounded; the Lord's Supper;
family and private prayer ; searching the Scriptures, fasting,
&c. These are the general rules of the society. If any of the
members do not observe them, or º, break any of
them, they are admonished, and borne with for a season; but
if they repent not, expulsion follows.
A number of these societies, united together, form what is
called a circuit. To one circuit, two or three preachers are
appointed, one of whom is styled the superintendant; and this
is the sphere of their labour for at least one year, but never
more than two years. A number of these circuits form a dis-
trict. A preacher is appointed by the annual conference to
superintend the district, called Presiding Elder. It is his duty
to visit each circuit once a quarter, and hold quarterly meet-
ings. These º generally commence on Saturday, when
a sermon is preached, to the members assembled, from the dif-
ferent parts of the circuit. After sermon they hold a quarterly
conference, composed of local preachers, stewards, exhorters
and leaders. Here they receive appeals from any of the mem-
bers that have been expelled, and recommend candidates to an
annual local conference, to preach, and to receive license to
transact necessary business. The next morning, a love-feast is
held, after which one (or more) sermon is preached, and the
sacrament is administered.
The Methodist Episcopal church in the United States is di-
vided into twelve annual itinerant conferences. They now have
three bishops, one of whom presides over these conferences,
consisting of travelling preachers; and none are eligible to a
seat in the conference, until they have travelled two years.
From these conferences they receive their appointments.
They have a general conference, which is held once in four
years, which consists of delegates from each annual conference.
It is generally held at Baltimore.
Class Meetings are each composed of from twelve to twenty
persons, one of whom is styled the leader. When they assem-
ble, which is once a week, the leader gives out a few verses of
a hymn, which º join in singing. He then makes a short
prayer; after which he converses with each member respect-
ing Christian experience, gives suitable advice to all, and con-
cludes by singing and praying.
Band Meetings consist of about three or four members, who
are nearly of the same age, in nearly similar circumstances, and
of the same sex, who meet together once a-week, in order to
speak their minds more freely than it would be agreeable to
do in a promiscuous assembly, of members, such as a class
meeting. The meeting is conducted in nearly the same man-
her as a class-meeting. At stated periods, those who meet in
these private bands, meet all together, forming a public or se-
lect band, when, after singing and prayer, any of the members
are at liberty to rise and speak their experience. After a feº








168 RELIGION AND CEREMONIES
of them have spoken, the meeting, as usual, is concluded by
singing and prayer.
Watch-nights are rather similar to the vigils of the ancients,
which they kept on the evenings preceding the grand festivals,
º are held once a year. On these occasions, three or four
of the £º officiate, and a great concourse of people at:-
tend. The service commences between eight and nine at night.
After one of the ministers has preached, the rest pray and ex-
hort, giving out at intervals suitable hymns, which the congre-
gation join in singing till after twelve o’clock, when they usually
conclude.
Love-feasts are held quarterly, which are designed particular-
ly for the members of their own church. No person is admit-
ted, who is not a member, above twice or thrice. The meeting
begins with singing and prayer. Afterwards, small pieces of
bread, or plain cake, and some water, are distributed ; and all
present eat and drink together, in token of their Christian love
to each other. Then, if any persons have any thing particular
to say concerning their present Christian experience, or the
manner in which they were first brought to the knowledge of
the truth, they are permitted to speak ; when a few of them
have spoken, a collection is made for the poor, and the meeting
is concluded with singing and prayer. This institution has no
relation to the Lord's Supper. The elements of the Lord's
Supper are bread and wine; but at the love-feasts, bread and
water only are used. The Methodists consider the former as
a positive institution, which they are bound to observe as Chris-
tians; the latter as merely prudential. They have also nu-
merous prayer-meetings, at which it frequently happens that
some one will give an earhortation to the people.
Their Funds.-They have a small fund located in Philadel-
phia, called the Charter-fund. The avails of it go to the support
of the travelling Preachers ; together with the profits arising
from the sale of Books which are published by them. They
have an increasing book-establishment located at New-York,
which furnishes their Societies with books throughout the Unit-
ed States.
Their Salaries.—Each travelling Preacheris allowed 100 dol-
lars—If married, his wife is allowed $100. Each child under
7 years, $16-over 7 and under 14 years, $24. They have
collections in each class once a quarter, and in their congrega-
tions. Those Preachers who are superanuated are allowed the
same as when they travelled. The widows of those Preach-
ers who have died in the travelling connection, continue their
claim. Though they are allowed what is above stated, yet if
their funds and collections are not sufficient to pay them in full,
they have no demand, Their twelve Conferences are divid-
ed into seventy-four Districts, which are under the care of sev-
enty-four Presiding Elders. In these districts six hundred and
sixty-three circuits and stations are included,




OF THE WHITFIELDHAN METHODIST.S. 169

The number of Methodists in the United States, according
to their Minutes of 1823, are 312,540. They have 1226 trav-
elling Preachers, besides nearly four thousand local preach-
ers. In 1769 the first regular Methodist Preacher came to
America—their first conference was held in 1773.
---
THE winterrupº CALVINISTIC METHO-
2

ARE anextremely numerous sect of Christians; and, in general,
ºform a very respectable body of men. About the year 1741, or
soon after M. Whitfield's second return from America, which in
the course of his life he is said to have visited seven times, he en-
tirely separated from Mr. Wesley and his friends, “ because he
did not hold the decrees.” Those who held general redemp-
tion, had no desire to separate, but those who believed partic-
ular redemption, being determined to have no fellowship with
men that “were in such dangerous errors,” would not hear of
any accommodation. So that, from the difference of the doc-
trines which each party maintained respecting the decrees of
God and free-will, the body of Methodists, already immense,
divided into two separate communions, the Calvinistic and the
ºrminians; these holding general, and those particular re-
demption.
Many of the modern Calvinistic Methodists do not follow all
the rigid notions of Calvin ; but endeavour to soften down and
explain away the doctrine of the absolute predetermined repro-
bation of a large portion of the human species.
Some, however, are so liberal in their opinions respecting the
divine decrees, as to embrace what is called Baxterianism,
from the celebrated puritan divine Richard Baxter, whose
book, entitled “A Call to the Unconverted,” will live as long
as the English language is known, or Christian piety is revered.
Mr. Baxter's design was to reconcile Arminianism and Cal-
vinism ; and, for this purpose, he formed a middle scheme
between those systems. º Calvin, he taught that God
had selected some whom he is determined to save, without any
foresight of their good works; and that others to whom the
gospel is preached have common grace, which if they improve,
they shall obtain saving grace, according to the doctrine of Ar-
minius. This denomination allow, with Calvin, that the merits
of Christ's death are to be applied to believers only ; but
they also assert, that all men are in a state capable of salvation.
Mr. Baxter maintains, that there may be a certainty of per-
severance here ; and yet, he doubts whether a man may
i. possess so weak a degree of saving grace, as again &
Ose it. -

15%
170 RELIGION AND CEREMONIES
KILHAMITES, OR NEW CONNEXION METHODISTS.
In the year 1797, a separation took place of several mem:
bers from the old Wesleyan connexion.
The Methodist New Connexion declare the grounds of this
separation to be church-government and discipline, and not
doctrines. They object to the Old Methodists, for having
formed a hierarchy, or priestly corporation; and they say, that
in so doing, they have robbed the people of those privileges,
which, as members of a Christian church, they are entitled to
by reason and Scripture. The New Connexion, have, there-
fore, attempted to establish every part of their church gov-
ernment on popular principles, and profess to have united, as
much as possible, the ministers and the people in every de-
partment of it.
These Methodists are upon the increase, but not with a
rapidity usually attendant on their elder brethren. Their press
ent numbers are about 7000, or 8000.


THE MORAVIANS, OR UNITED BRETHREN.
This sect deserves to be ranked amongst the most respecta-
ble and valuable of all the Dissenters from the established
church in Great Britain. By their own account, this communi-
3. derive their origin from the ancient Bohemian and Moravian
rethren, who existed as a distinct people ever since the year
1457, when, separating from those who took up arms in de-
fence of their protestations against Popish errors, they form-
ed a plan for church-fellowship and discipline, agreeable to
their insight into the Scriptures, and called themselves, at
first, Fratres Legis Christi, or Brethren after the Law of
Christ, and afterwards, on being joined by others of the same
persuasion in other places, Unitas Fratrum, or Fratres Unita-
tis. By degrees they established congregations in various pla–
ces, and spread themselves into Moravia and other neighbour-
ing states.
Though the brethren acknowledge no other standard of truth
than the sacred Scriptures, they in general profess to adhere to
the Augsburg Confession of Faith. Both in their Summary
of Christian doctrine (which is used for the instruction of their
children,) and in their general instructions and sermons, they
teach the doctrine of the Trinity, and in their prayers, hymns,
and litanies, address the Father, Son, and Holy Ghost, in the
same manner as is done in other Christian churches. Yet they
chiefly direct their hearers to Jesus Christ, as the appointed
channel of the Deity, in whom God is known and made mani-
fest to man. They recommend love to him, as the constraining

OF THE MORAVIANS. 171

principle of the Christian's conduct ; and their general manner
is more by beseeching men to be reconciled to God, than by
alarming them by the terrors of the law, and the threatenings
against the impenitent, which they, however, do not fail occa-
sionally to set before their hearers.
All the great festivals celebrated in other Protestant churches,
are attended to by them with due solemnity; and, during the
whole of the Passion-week, they have daily services for the
contemplation of our Lord’s last discourses and sufferings. On
Maunday Thursday they celebrate the Lord's Supper, and also
on every fourth Sunday throughout the year. They have pre-
scribed forms of prayer for baptisms, both of ºil. and
adults, and for burials; a litany, which is read every Sunday
morning, and one for early service on Easter-morning, besides
others which they call liturgies, and which are chiefly sung and
chaunted.
Some of their services consist entirely in singing, (the whole
congregation joining,) when a succession of verses forms a con-
nected contemplation of some Scripture subject. Two texts of
Scripture are appointed for every day in the year. Their or-
dination services, their manner of celebrating the Lord’s Sup-
per, and other church transactions, peculiar to themselves,
are very solemn and impressive. Their chapels are without
pews, but have moveable benches. Plainness, neatness, and
convenience, are their chief study in their construction. Per-
secutions originally, and afterwards inclination, caused the
Moravian Brethren to have a predilection for forming settle-
ments, where they may live without disturbance, and in which
their children and young people are not exposed to the alure-
ments of vice, nor obliged to see and hear the conduct and
language of the profane and dissolute. In these settlements
they have separate houses for single men, single women and
widows. In these houses, all persons who are able, and have
not an independent support, labour in their own occupation,
and contribute a stipulated sum for board and lodging. Com-
munity of goods, does not, nor ever did, exist among them,
though it has been often reported and very generally believed.
Even the contributions towards their charitable establishments
and missions are perfectly voluntary.
Their church is episcopal ; but though they consider episco-
pal ordination as necessary to qualify the servants of the church
for their respective functions, they allow to their bishops no
elevation of rank or pre-eminent authority. The Moravian
Church, from its first establishment, has been governed by
Synods, consisting of deputies from all the Congregations, and
by other subordinate bodies, which they call Conferences. Ac-
cording to their regulations, episcopal ordination, of itself, does
not conſer any power to preside over one or more congregations;
and a bishop can discharge no office except by the appointment
of a Synod, or of its delegate, the elder's conference of the
unity. Presbyters among them can perform every function of






172 RELIGION AND CEREMONIES

the bishop, except ordination. Deacons are assistants to Pres-
byters, much in the same way as in the Church of England.
Deaconesses are retained, for the purpose of privately admon-
ishing their own sex, and visiting them in their sickness ; but
they are not permitted to teach in public, and far less to ad-
minister the sacraments. They have also Seniores Civiles, or
lay-elders, in contradistinction to spiritual elders or bishops,
who are appointed to watch over the constitution and discipline
of the unity of the brethren, &c. . . The Synods are generally
held once in seven years, and besides all the bishops, and the .
deputies sent by each congregation, those women who have ap:
pointments as above described, if on the spot, are also admitted
as hearers, and may be called upon to give their advice in what
relates to the ministerial labour among their own sex ; but they
have no decisive vote in the Synod. The votes of all the other
members are equal. In questions of importance, or of which
the consequence cannot be foreseen, neither the majority of
votes, nor the unanimous consent of all present, can decide : but
recourse is had to the lot, which, however, is never made use
of except after mature deliberation and prayer; nor is anything
submitted to its decision which does not, after being thoroughly
weighed, appear to the assembly eligible in itself.
The Synod takes into consideration the inward and outward
state of the unity, and the concerns of the congregatious and
missions, and takes cognizance of errors in doctrine, or devia-
tions in practice, &c. Towards the conclusion of every Synod,
a kind of executive board is chosen, which is called the Elders’
Conference of the Unity. At present it consists of thirteen
elders, and is divided into four committees, or departments. 1.
The Missions’ department. 2. Helpers' department. 3. The
Servants' department. 4. The Overseers’ department.
Besides this general Conference of Elders, which superintends
the affairs of the whole unity, there is a conference of elders
belonging to each congregation ; which directs its affairs, and
to which all the members of the congregation are subject. This
body, which is called the Elders Conference of the Congrega-
tion,” consists, i. of the JMinister ; 2 of the Warden ; 3. of a
Married Pair, who care particularly for the spiritual welfare of
the married people ; 4 of a Single Clergyman, to whose care
the single men and boys are more particularly committed ; and
5. of those Women who assist in caring for the spiritual and
temporal welfare of their own sex, and who, in this conference,
have equal votes with the men. The Elders' Conference a
each Congregation is answerable for its proceedings to the El-
ders' Conference of the Unity; and visitations from the latter to
the former, are held from time to time, that the affairs of each
congregation, and the conduct of its immediate governors, may
be intimately known to the supreme executive government of
the whole church. In every country they have superintendants
of their congregations in it, whom they call Provincials. These






OF THE SWEDEN BORGIANS. 17.3
. generally bishops, but a priest is likewise eligible to that
QIIICe.
In marriage they may form a connection with those only who
are of their own communion. The brother who marries a per-
son not of their congregation, is considered as having quitted
their church-fellowship. There is, however, no objection to a
sister’s marrying a person of approved piety in another commun-
ion ; and some, by express license, are permitted still to join in
their church ordinances, as before. A brother may make his
own choice of a partner in society, and both parties may reject
the proposals made to them ; but as all intercourse between the
different sexes is less frequent among them than elsewhere, and
few opportunities of forming particular attachments are found ;
they usually rather refer the choice to their friends and inti-
mates, than decide for themselves. As the lot must be cast to
sanction their union, each receives his partner as a divine ap-
pointment ; and, however strange this method may appear,
there are perhaps no where fewer unhappy marriages to be found
than among the brethren. In their settlements, at all hours,
whether day or night, some persons of both sexes are appointed
by rotation to pray for the society.
What chiefly characterizes the Moravians, and holds them up
to the attention and admiration, and for the example of all others,
is their missionary zeal. In this they are superior to ever
other body of Christians whatever. Their missionaries are all
of them volunteers ; for it is an inviolable maxim with them to
persuade no man to engage in missions. They are all of one
mind as to the doctrines they teach, and seldom make an attempt
where there are not several of them in the mission. Their zeal
is calm, steady, and persevering. They would reform the
world, but are careful how they quarrel with it. They carry
their point by address, and the insinuations of modesty and
mildness, which commend them to all men, and give offence to
hone.

->
SWEDENBORGIANS, OR NEWJERUSALEM CHURCH.

This sect owes its origin to one of the most extraordinary
men that has existed in modern times : the late Honourable
Baron Swedenborg, the son of a pious bishop of West Gothnia,
in Sweden, born at Stockholm in 1689, and who died in London
in the year 1772, after a life spent in the acquirement of almost
every species of human learning, and the propagation of reli-
gious doctrines unlike every thing the Christian world had
before been accustomed to.
The following extract of a letter, written by the baron him:
self, will serve to convey an idea of the nature of his supposed
mission, and of his own personal character.

174 RELIGION AND CEREMONIES
“In the year 1710, I began my travels, first into England,
and afterwards into Holland, France, and Germany, and return-
ed home in 1714. In the year 1716, and afterwards, I fre-
quently conversed with Charles XII. King of Sweden, who was
pleased to bestow on me a large share of his favour, and in that
year appointed me to the office of assessor in the metallic col-
lege, in which office I continued from that time till the year
1747, when I quitted the office, but still retain the salary annex-
ed to it, as an appointment for life. The reason of my with-
drawing from the business of that employment was, that I might
be more at liberty to apply myself to that new function to which
the Lord had called me. About this time a place of higher dig-
nity in the state was offered me, which I declined to accept,
lest it should prove a snare to me. In 1719. I was ennobled
Queen Ulrica Eleonora, and named Swedenborg ; from º
time I have taken my seat with the nobles of the equestrian
order, in the triennial assemblies of the states.
“Whatever of worldly honour and advantage may appear to
be in the things before-mentioned, I hold them as matters of low
estimation when compared to the honour of that sacred office to
which the Lord himself hath called me, who was graciously
pleased to manifest himself to me his unworthy servant, in a
personal appearance in the year 1743; to open in me a sight of
the spiritual world, and to enable me to converse with spirits
and º: ; and this privilege has been continued to me to this
day. From that time I began to print and publish various un-
known Arcana, that have been either seen by me, or revealed
to me, concerning HEAven and HELL ; the state of men after
death ; the true worship of God; the spiritual sense of the
Scriptures; and many other important truths tending to salva-
tion and true wisdom.”
The first, and leading doctrine of this church, as inculcated in
the writings of the Baron, relates to the person of Jesus Christ;
and to the redemption wrought, not purchased, by him. On this
subject, it is insisted, that Jesus Christ is Jehovah, manifested
in the flesh, and that he came into the world to glorify his human
nature, by making it one with the divine. It is, therefore, in-
sisted further, that the humanity of Jesus Christ is itself divine,
by virtue of its indissoluble union with the indwelling Father,
and that thus, as to his humanity, He is the Mediatºr between
God and man, since there is now no other medium of God’s
access to man, or of man’s access to God, but this piºne Hº-
manity, which was assumed for this purpose. Thus it is taught.
that in the person of Jesus Christ dwells the whoſe Trinity of
Father, Son, and Holy Spirit the Father constituting the soul
of the above humanity, whilst the humanity itself is the son, and
the divine virtue, or ºperation prºceeding from it, is the Holy
Spirit, forming altogether one God, just as the soul, the body,
º, º of '*', º man.
n the subject of the redemption wrought by this Incarnate
God, it is taught, that it consisted not in the wº sacrifice




OF THE SWEDENBORGIANS. 175
of ene God, as some conceive, to satisfy the justice, or, as others
expressit, to appease the wrath of another God, but in the real
subjugation of the powers of darkness and their removal from
man, by continual combats and victories over them, during his
abode in the world ; and in the consequent descent to man of
divine power and life, which was brought near to him in the
thus glorified humanity of this combatting God.
2. The sense of the letter of the holy word, says he, is the
basis, the continent, and the firmament, of its spiritual and ce-
lestial senses, being written according to the doctrine of corres-
pondencies between things spiritual and things natural ; and
thus designed by the Most High as the vehicle of communica-
tion of the eternal spiritual truths of his kingdom to the minds of
Inen. -
3. A third distinguishing doctrine, which marks the character
of the writings of Baron Swedenborg, is the doctrine relative to
life, or to that rule of conduct on the part of man which is truly
acceptable to the Deity, and at the same time conducive to
man's eternal happiness and salvation, by conjoining him with
his God. This rule is taught to be simply this, “to shun all
known evils as sins against God, and at the same time to love,
to cherish, and to practice whatsoever is wise, virtuous, and holy,
as being most agreeable to the will of God, and to the spirit of


his precepts
4. Kºm distinguishing doctrine, inculcated in the same
writings, is the doctrine of Co-operation, on the the part of man,
with the Divine Grace or agency of Jesus Christ. On this
subject it is insisted that man ought not indolently to hang down
his hands, under the idle expectation that God will do every
thing for him in the way of Purification and Regeneration,
without any exertion of his own ; but that he is bound by the
above law of co-operation, to exert himself, as if the whole
progress of his purification and regeneration depended entirely
on his own exertion ; yet, in exerting himself, he is continually
to recollect, and º to acknowledge, that all his power to
do so is from above. It is insisted, on this interesting subject,
that the doctrine of co-operation supplies no ground for the es-
tablishment of man's merit and independence on the divine aid,
since it is continually taught in the writings in question, that all
man's freedom, as well as his power of co-operation, is the per-
petual gift of the most merciful and gracious God. -
5. A fifth, and last distinguishing doctrine taught in the theo-
logical writings of our author, relates to man's connexion with
the other world, and its various inhabitants. On this subject it
is insisted, not only from the authority of the sacred Scriptures,
but also from the experience of the author himself, that every
man is in continual association with angels and spirits, and that
without such association he could not possibly think, or exert
any living faculty. It is insisted further, that man, accordin
to his life in the world, takes up his eternal abode, either º:
angels of light, or with the spirits of darkness; with the former,






176 RELIGION AND CEREMONIES

if he is wise to live according to the precepts of God's holy
word, or with the latter, if through folly and transgression, he
rejects the counsel and guidance of the Most High.
ARIANS, a denomination which arose about the year 315,
and owed its origin to Arius, presbyter of Alexandria, a man of
subtle turn, and remarkable eloquence. He maintained that
the Son was totally and essentially distinct from the Father;
that he was the first and noblest of all those beings whom God
the Father had created out of nothing, the instrument by whose
subordinate operations the Almighty Father formed the uni-
verse, and therefore inferior to the Fath. both in dignity and
nature. He added that the Holy Spirit was of a nature differ-
ent from that of the Father and of the Son.
The modern Arians, to prove the subordination and inferior-
ity of Christ to God the Father, argue thus: 1. That in the
scripture the Father is styled the one, or only God : Matth. xix.
17; Matth. xxiii. 9; Mark, v. 7 ; Eph. iv. 6; Matth. xxvii.
46 : John, xx. 17: John xiv. 28 ; Jokin Xvii. 3–5, 11, 21, 24,
25 ; 1 Cor. viii. 6; Ephes. iv. 6. 2. That there are nume-
rous texts of scripture, in which it is declared that religious
worship is referred to the Father only. Matth. iv. 10; John,
iv. 23; Acts, iv. 24; 1 Cor. i. 4.

SOCINIANS, a denomination which appeared in the 16th
century, followers of Lelius Socinus and Faustus Socinus, his
nephew. Their principal tenets are : 1. That the holy scrip-
tures are to be understood or explained in such a manner as to
render them conformable to the dictates of right reason and
sound philosophy. 2. That Jesus Christ, who was conceived
by the Holy Ghost, born of the Virgin Mary, was the true Mes-
siah, and the chief of the prophets—that before he commenced
his ministry, be was taken up into heaven, and instructed fully
in the object of his mission : after which he returned to earth,
to promulgate a new rule of life—to propagate divine truth by
his ministry, and to confirm it by his death : in reward for
which he is raised to dominion and glory. 3. That those who
believe and obey the voice of this divine teacher, (which is in
the power of every one) shall, at the last day, be raised from
the dead and made eternally happy ; while on the other hand
the wicked and disobedient shall be tormented and destroyed.
This denomination differ from the Arians in the following par-
ticulars:–The Socinians assert that Christ was simply a man,
and consequently had no existence before his appearance in the
world. The Arians maintain that Christ was a super-angelic
being, united to a human body : that, though himself created,
he was the creator of all other things under God, and the instru-
ment of all the divine communications to the patriarchs. -
The Socinians say that the Holy Ghost is the power and wis-
dom of God, which is God. The Arians suppose that the Holy
Spirit is the creature of the Son, and subservient to him in the
work of redemption.



OF THE FREE-THINKERS, &c. 177
FREE-THINKING CHRISTIANS are a sect of Unitarians,
who sprung up in London, about ten or twelve years ago. With
the Unitarians they deny the divinity of Christ's person, but be-
lieve in the divine character or nature of his mission as a teacher
of religion. They regard the New Testament as the only
authentic rule of faith and practice. They believe the church
of God to consist of an assembly of men, believing the truth of
Christianity, and united under the authority of Jesus, in the
bonds of Christian fellowship. They reject Baptism, the Lord's
Supper, and public social worship. In their assemblies, there-
fore, they have neither singing nor prayer; and they renounce
all those doctrines usually termed orthodox in other societies,
as the Trinity, the Atonement, original sin; the existence of
devils, and of both good and evil spirits or angels; the eternity
of future punishments; the immateriality and immortality of
the soul : the inspiration of the bible “ as a book,” though
they admit the origin of revelation, and the miracles, and other
parts of the sacred scriptures.
Their public meetings are conducted after the manner of an
ordinary Debating or Philosophical Society; and they frequent-
ly differ in their opinions amongst themselves. They sit in their
meetings with covered heads, like the Quakers, and make very
free in censuring, if not condemning, all other sects of Chris-
tians whatever, being extremely lavish in their abuse of the
priesthood. -




DESTRUCTIONISTS, a denomination who teach that the
final punishment threatened in the gospel to the wicked and im-
penitent, consists not in eternal misery, but in a total extinc-
tion of being ; and that the sentence of annihilation shall be ex-
ecuted with more or less torment, in proportion to the greater
or less guilt of the criminal. They take for granted that the
scripture word destruction, means annihilation.
In defence of this system it is argued, that there are many
passages of scripture in which the ultimate punishment to which
wicked men should be adjudged, is defined in the most precise
terms, to be an everlasting destruction. They say that eternal
punishment, which is opposite to eternal life, is not a state of
perpetual misery, but total and “everlasting destruction from
the presence of the Lord,” which is “ the second death,” from
which there is no resurrection.

Against this scheme it is urged. 1. That the punishment of
annihilation admits of no degrees. 2. That this destruction is
not described as the end, but the beginning of misery. 3. That
the punishment of the wicked is to be the same as that of fallen
angels. Matth. xxv, 4–6. As the happiness of the just does
not consist in eternal being, but well-being, so the punishment of
the * requires the idea of eternal suffering to support the
contrast.
16
178 RELIGION AND CEREMONIES
ANTINOMIANS. They derive their name fromanti, against,
and nomos, law, as being against the moral law; not merely as
a covenant of life, but also as a rule of conduct to believers.
The Antinomians took their origin from John Agricola, about
the year 1538, who taught that the law is no way necessary
under the gospel; that good works do not promote our salva-
tion, nor ill ones hinder it. That the sins of the elect are so
imputed to Christ, as that though he did not commit them, yet
they became actually his transgressions, and ceased to be theirs;
that Christ's righteousness is so imputed to the elect, that they
ceasing to be sinners, are as righteous as he was. Antinomians
also hold, that an elect person is not in a condemned state while
an unbeliever, and should he happen to die before God call him
to believe, he would not be lost. The following are some of
the principal texts from whence these sentiments were defend-
ed. 2 Cor. v. 21 ; Rom. viii. 33; Heb. viii. 12; Rom.
viii. 28.

JUMPERS, so called from their practice of jumping during
the time allotted for religious worship and instruction. They
originated in Wales, about the year 1760. They persuade
themselves that they are involuntarily acted upon by some
divine impulse ; and being intoxicated with this imaginary in-
spiration, they utter their rapture and their triumph with great
wildness and incoherence; with great jesticulation and vocif-
eration ; and they ultimately begin to laugh and sing, dance
and jump, in all directions, males and females commingled in
one general mass, in the mean time calling out, in the hoarsest
º coarsest manner possible, gogoniant! gogoniant! glory !
glory !

DUNKERS, a denomination which took its rise in the year
1724. It was founded by Conrad Peysal, a German, who,
weary of the world, retired to an agreeable solitude, within
fifty miles of Philadelphia, for the more free exercise of reli-
gious contemplation. Curiosity attracted followers, and his sim-
ple and engaging manners made proselytes.
Their habit seems peculiar to themselves, consisting of a
long tunic, or coat, reaching down to their heels, with a sash,
or girdle, round the waist, and a cap, or hood, hanging from the
shoulders, like the dress of the Dominican friars. The men do
not shave the head or beard. The men and women have sepa-
rate habitations and distinct governments: for the brethren and
sisters do not meet together even at their devotions. They live
chiefly upon roots and other vegetables; the rules of their so-
ciety not allowing them flesh, except on particular occasions,
when they hold what they call a love-feast; at which time the
brethren and sisters dine together in a large apartment, and eat.
mutton, but no other meat. Dunkers allow of no intercourse
between the brethren and sisters, not even by marriage.





OF THE HOPKINSIANS. 179
The principal tenet of the Dunkers appears to be this: That
future happiness is only to be attained by penance and outward
mortifications in this life; and that as Jesus Christ by his meri-
torious sufferings became the Redeemer of mankind in general,
so each individual of the human race, by a life of abstinence
and restraint, should work out his own salvation. They are
charged with holding the doctrine of supererogation: they deny
the eternity of future punishments, and believe that the souls of
the just are employed to preach the gospel to those who have
had no revelation in this life. They suppose the Jewish sab-
bath, sabbatical year, and year of jubilee, are typical of cer-
tain periods after the general judgment, in which the souls of
those who are so far humbled as to acknowledge God and
Christ, are received to felicity ; while those who contiuue ob-
stinate are reserved in torments until the grand period typified
by the jubilee arrives, in which all shall be made eventually
happy. They also deny the imputation of Adam's sin to his
posterity. So that they are Universalists. But they disclaim
violence, even in cases of self-defence, and suffer themselves to
be defrauded or wronged rather than to go law; on which ac-
count they have been called the harmless Dunkers.



HOPKINSIANS, or Hopkinto NIANs, so called from the
Rev. Samuel Hopkins, D. D. pastor of the first Congregational
church at Newport, Rhode-Island. The following is a summa
of their distinguishing tenets, with a few of the reasons by ".
they are supported.
1. That all true holiness consists in disinterested benevolence.
The law of God is the standard of all moral rectitude, or holi-
nees. This is reduced into love to God and to our neighbour;
and universal good will comprehends all the love to God, our
neighbour, and ourselves, required in the divine law, and there-
fore must be the whole of holy obedience.
2. That all sin consists in selfishness. By this is meant an in-
terested affection, by which a person sets himself up as the su-
preme, or only object of regard ; and nothing is lovely in his
view, unless suited to promote his private interest. This self-
love is, every degree of it, enmity against God; it is not sub-


ject to the law of God, and is the only affection that can oppose
it. It is the foundation of all spiritual blindness, and the source
of all idolatry and false religion. It is the foundation of all
covetousness and sensuality ; of all falsehood, injustice, and op-
pression ; as it excites mankind by undue methods to invade
the property of others. Self-love produces all the violent pas-
sions; envy, wrath, clamour, and evil speaking : and every
thing contrary to the divine law, is briefly comprehended in this

fruitful source of iniquity, self-love.
3. That there are no promises of regenerating grace made to
the actions of the unregenerate. For as far as men act from
self-love, they act from a bad end : for those who have no true
[ove to God, really fulfil no duty when they attend on the exter-
nals of religion.
180 RELIGION AND CEREMONIES
4. That the impotency of sinners, with respect to believing
in Christ, is not natural, but moral : for it is a plain dictate of
common sense, that natural impossibility excludes all blame, .
But an unwilling mind is universally considered as a crime, and
not as an excuse; and it is the very thing wherein our wicked-
mess consists.
5. That, in order to faith in Christ, a sinner must approve in
his heart of the divine conduct, even though God should cast him
gift for ever; which however neither implies love to misery, nor
hatred of happiness. For if the law is good, death is due to
those who have broken it; and the judge of all the earth cannot
but do right. Gen. xviii. 25. It would bring everlasting re-
proach upon his government to spare us, considered ...; aS
in ourselves. When this is felt in our hearts, and not till then,
we shall be prepared to look to the free grace of God, through
Christ's redemption.
6. That the infinitely wise and holy God has exerted his om-
nipotent power, in such a manner as he proposed should be
followed with the existence and entrance of moral evil in the
system. For it must be admitted on all hands, that God has a
perfect knowledge, foresight, and view of all possible existences
and events. If that system and scene of operation, in which
moral evil should never have existence, was actually preferred
in the divine mind, certainly the Deity is infinitely disappointed
in the issue of his own operations.
7. That the introduction of sin is, upon the whole, for the
general good. For the wisdom and power of the Deity are dis-
played in carrying on designs of the greatest good; and the
existence of moral evil has, undoubtedly, occasioned a more
full, perfect, and glorious discovery of the infinite perfections of
the divine nature, than could otherwise have been made to the
view of creatures. . -
8. That rependance is before faith in Christ. By this is not
intended, that repentance is before a speculative belief of the
being and perfections of God and of the person and character of
Christ; but only, that true repentance is previous to a saving


faith in Christ, in which the believer is united to Christ, and
entitled to the benefits of his meditation and atonement. So
Christ commanded, Repent ye, and believe the gospel; and Paul
preached repentance towards God, and faith toward our Lord
Jesus Christ. Mark i. 15, Acts xx. 21. -
9. That, though men became sinners by Adam, according to
a divine constitution, yet they were, and are accountable for no
sins but personal : for, (1.) Adam’s act, in eating the forbidden
fruit, was not the act of his posterity ; therefore, they did not
sin at the same time he did. (2.) The sinfulness of that act
could not be transferred to them afterwards : because the sin-
fulness of an act can no more be transferred from one person to
another, than an act itself. (3.) Therefore Adam’s act, in eat-
ing the forbidden fruit, was not the cause, but only the occasion



OF THE SHAKERS. 181
of his posterity's being sinners. Adam sinned, and now God
brings his posterity into the world sinners.
10. That though believers are justified through Christ's
righteousness, yet his righteousness is not transferred to them.
For personal righteousness cannot be transferred from one per-
son to another ; nor personal sin, otherwise the sinner would be
innocent and Christ the sinner.
The Hopkinsians warmly advocate the doctrine of the divine
decrees, that of particular election, total depravity, the special
influences of the spirit of God in regeneration, justification by
faith alone, the final perseverance of the saints, and the consist-
ency between entire freedom and absolute dependence ; and
therefore claim, since the world will make distinctions, to be
called the Hopkinsian Calvinists.
SHAKERS, or SHAKING QUARERs, a sect which originated in
Lancashire, England, with James Wadley, a tailor, and his
wife Jane. They pretended to extraordinary visions and new
revelations, which however gradually subsided, till a new im:
petus was given by Anne Lee, who became a distinguished
leader of this denomination. She was received and acknow-
ledged by the Shakers as the first mother, or spiritual parent, in
the line of the females, and the second heir in the covenant of
life, according to the present display of the gospel. In 1774,
she, and a number of her followers, set sail from Liverpool for
New-York. Being joined by others here, they settled near
Albany, where they |. spread their opinions, and increased
to a considerable number.
The tenets on which the Shakers most dwell, are those of
human depravity, and of the miraculous effusion of the Holy
Spirit. Their leading practical tenet is the abolition of mar-
riage, or indeed the total separation of the sexes. They assert
that the day of judgment is past, and consider their testimony
as a new dispensation, which they call Christ's second appear-
ance. They maintain that it is unlawful to take oaths, game,
or use compliments to each other. In their worship they prac-
tice a regular, solemn, uniform dance, to a regular, solemn
hymn, which is sung by the elders, and as regularly conducted
as a proper band of music. They practice a community of
goods, and hold that nothing short of this union in all things,
both spiritual and temporal, can constitute a true church. The
government of the Society is yested in a ministry, consisting of
male and female.
In the beginning of the year 1780, the Society consisted of
only ten or twelve persons, all of whom came from England.
At present, the first and largest Society is at New-Lebanon, in
the state of New-York, and consists of between 500 and 600
persons. There is also one at Watervliet, near Albany, contain-
ing upwards of 200 persons. One at Hancock, in the state of
Massachusetts, containing about 300 members. One at Tyring-
ham, in the same state, contºlºg about 100 members. One
1


182 RELIGION AND CEREMONIES

at Enfield, Connecticut, which contains about 200 members.
One at Harvard, in the state of Massachusetts, which contains
about 200 members. One at Shirley, containing about 150
members. There are, in addition to the above, four distinct
Societies in New-Hampshire and Maine, containing upwards of
750 members, and five in the Western States, containing about
1700 members. The number of believers, both in the fastern
and Western States, exceed 4000.

The SANDEMANIANS, or Glassites, so called from Mr.
Sandeman, an elder in one of these churches. Their leading
sentiments are, 1. That justifying faith is no more than a simple
belief of the truth, or the divine testimony passively received.
2. That this divine testimony is in itself sufficient ground of
hope, to those who believe it, without any thing wrought in us,
or done by us, to give it a particular direction to ourselves.
The principal practices in which they differ from other de-
nominations are as follows: They administer the Lord's sup-
er every Sabbath. They make weekly collections before the
F. supper, for the support of the poor, &c. In the interval
between their morning and afternoon service, they have their
love-feasts, of which every one is required to partake. At these
love-feasts, and on the admission of a new member, they use the
kiss of charity, or the saluting each other with a holy kiss, a
duty they believe expressly enjoined—Rom. xvi. 16, and in 1
Cor xvi. 20. They also practice washing each other's feet, for
which usage they i. John xiii. 14, 15. They hold to com-
munity of goods, so far as that every one is to consider what he
hath liable to the calls of the poor and of the church. With
ºmºted persons they hold it unlawful either to eat or
rink.
Mr. Sandeman came to New-England and settled a society
at Boston, Danbury, &c. He died at Danbury in 1771.



The SOUTHCOTTIANS, or followers of the late Joanna
Southcott. This poor woman set forth that she was divinely
inspired, and had a commission to announce to the world the
speedy reign of Christ upon earth. She even pretended to
have been miraculously pregnant of the divine Shiloh; but
alas ! the poor woman expired before her delivery; and when
her body was opened, no appearance of a child could be found.
WILKINSON, Jemima, an American female of some noto-
riety. She asserted that in 1776, she was taken sick, and actu-
ally died, and her soul went to reside in Heaven. Soon after
her body was reanimated with the spirit and power of Christ,.
upon which she set up as a public teacher. She pretended to
forete future events, to discern the secrets of the heart, and to
have the power of healing diseases. She acknowledged no
other name but that of Universal Friend. -
OF THE UNIVERSALISTS. 133
UNIVERSALISTS are those who suppose that, as Christ
died for all, so, before he shall have delivered up his mediatori-
al kingdom to the Father, all shall be brought to a participa-
tion of the benefits of his death, in their restoration to holiness
and happiness. They teach that the wicked will receive a
punishment apportioned to their crimes; that punishment itself
is a mediatorial work, and founded upon mercey ; that it is a
mean of humbling, subduing, and finally reconciling the sinner
to God. They suppose that the words eternal, everlasting, &c.
as they sometimes apply to the things which have ended, so
they cannot apply to endless misery. They say this doctrine
is most consonant to the perfections of the Deity, most worthy
of the character of Christ, and that the scriptures cannot be
reconciled upon any other plan.
The arguments used by Universalists are, 1. Christ died not
for a select number of men only, but for mankind universally :
for, say they, the scriptures are full on this point. 1 Thes, v.
10; 1 Cor. xv. 3: Rom. v. 6; Pet. iii. 18; John i. 29; John
iii. 16, 17 ; 1 John ii. 2; Heb. ii. 9. 2. It is the purpose of
God, that mankind universally, in consequence of the death of
his son Jesus, shall certainly and finally be saved. Rom. v. 12;
Rom. viii. 19, 24; Col. i. 19, 20; Eph. iv. 10; Eph. i. 9, 10;
2 Tim. i. 4. 3. As a mean for salvation, God will sooner or
later, in this state or another, reduce them all under a willing
and obedient subjection to his moral government. John iii. 8:
John i. 29; Matth. i. 21 ; Psalm viii. 5, 6; Heb. ii. 6, 9;
Phil. ii. 9, 11 ; 1 Cor. xv. 24, 29.
Their opponents observe that the scriptures expressly declare
that the punishment of the finally impenitent shall be eternal.
Matth. xvii. 8; Matth. xxv. 41, 46; Mark ix.43; Rev. xiv.
11 ; 2. Thes, i. 9; Eph. ii. 17 ; Jude 13; Rev. ix. 3; Rev.
xx. 10; Matth. xii. 31, 32: Luke xii. 10; Mark iii. 29 : 1
John v. 16 ; Heb. i. 4, 6 ; Heb. x. 26, 27; Matth. xxvi. 24;
Mark ix. 45, 46.




MENNONITES, a sect of Baptists, who are said to believe
that the New Testament is the only rule of faith; that the
terms person and Trinity are not to be used when speaking of
the Father, Son, and Holy Ghost; that the first man was not
created perfect, (all Mennonites may not unite in this belief);
that it is unlawful to take oaths or to wage war upon any occa-
sion; that infants are not the proper subjects of baptism ; and
that ministers of the gospel ought not to receive salaries. They
maintain that practical piety is the essence of religion, and
debar none from their assemblies who lead pious lives. In
their private meetings every person has liberty to speak. The
Mennonites in Pennsylvania do not baptize by immersion, their
common method is to baptize the person kneeling, the minister
holds his hands over him, into which the deacon pours water,
through which it runs on the head of the baptized, after which
succeeds the imposition of hands and prayer.
--~~
184 THE ATHEIST.S.
MILLENNARIANS, those who believe that Christ will
reign personally on earth for a thousand years with the saints,
before the end of the world and after the first resurrection.
The ancient Millennarians held that after the coming of Anti-
christ, and the destruction which will follow, there shall be a
firstresurrection of the just alone; that all who shall be found
on earth, good and bad, shall remain alive : that Jesus Christ
will then descend from heaven in his glory. That Jerusalem

will be rebuilt as described in Revelation, chap. xxi, and Eze-I,
kiel xxxvi. chap. and that Christ will here establish his kingdom
and º with the prophets and saints for a thousand years,
who will enjoy perfect felicity. The following are some of
the texts which refer to this subject. Mat. xiii. 41, 43. Luke
xvii. 29, 30. Acts iii. 21. Heb, i. 11, 12. 2 Pet. iii. 13.
Rev. xx. 4. 6. Dan. ii. 35. However the Millennarians may
differ among themselves respecting the nature of this great
event, it is agreed on all hands, that such a revolution will be
effected in the latter days, by which vice, and its attendant
misery, shall be banished from the earth ; that the dissensions
and animosities by which the religious world has been agitated,
will then cease to exist.
→–6–G-
THE ATHEIST.S.
THE Atheists are those who deny the existence of a God: this
is called speculative Atheism. Professing to believe in God,
and yet acting contrary, is called practical Atheism. Absurd
and irrational as Atheism is, it has had its votaries and martyrs.
The open avowal of Atheism by several of the leading mem-
bers of the French Convention seems to have been an extraor-
dinary moral phenomenon. -
Archbishop Tillotson justly observes, that speculative Athe-
ism is unreasonable upon five accounts. 1. Because it gives no
tolerable account of the existence of the world. 2. It does not
give any reasonable account of the universal consent of mankind
in this apprehension that there is a God. 3. It requires more
evidence of things than they are capable of giving. 4. The
Atheist pretends to know that which no man can know. 5.
Atheism contradicts itself.
Under the first of these he thus argues—“ I appeal to any
man of reason whether any thing can be more unreasonable
than obstinately to impute an effect to chance, which carries
in the very face of it all the arguments and characters of a
wise design and contrivance. Was ever a considerable work,
in which there was required a great variety of parts, done by
chance 7 Will chance fit means to ends, and that in ten thousand
instances, and not fail in any one? How often might a man, after
he had jumbled a set of letters in a bag, fling them out on the

THE DEIST.S. 185
ground, before they would fall into an exact poem : yea, or so
much as make a good discourse in prose And may not a little
book be as easily made by chance, as the great volume of the
world ! How long might a man be in sprinkling colours upon
canvass with a careless hand, before they would happen to
make an exact picture of a man 7 And is a man easier made
by chance than his picture ? How long might twenty thousand
blind men, who should be sent out from several remote parts of
England, wander up and down before they would meet on
Salisbury plain, and fall into rank and file in the exact order
of an army 2 And, yet, this is much more easy to be imagined
than how the innumerable blind parts of matter should rendez-
vous themselves into a world. A man that sees Henry the
Seventh’s chapel at Westminster might with as good reason
maintain (yea with much better, considering the vast difference
betwixt that little structure and the huge fabric of the world)
that it was never contrived or built by any means, but that the
stones did by chance grow into those curious figures into which
they seem to have been cut and graven ; and that upon a time
(as tales usually begin) the materials of that building, the stone,
mortar, timber, iron, lead, and glass, happily met together,
and very fortunately ranged themselves into that delicate order
in which we see them now, so close compacted, that it must be
a very great chance that parts them again. What would the
world think of a man that should advance such an opinion as
this, and write a book for it ! If they would do him right, they
ought to look upon him as mad : but yet with a little more
reason than any man can have to say, that the world was made
by chance, or that the first men grew up out of the earth as
plants do now. For, can any thing be more ridiculous, and
against all reason, than to ascribe the production of men to the
first fruitfulness of the earth, without so much as one instance
and experiment, in any age or history, to countenance so mon-
strous a supposition ? The thing is, at first sight, so gross and
palpable, that no discourse about it can make it more apparent.
And yet, these shameful beggars of principles give this preca-
rious account of the original of things; assume to themselves
to be the men of reason, the great wits of the world, the only
cautious and wary persons that hate to be imposed upon, that
must have convincing evidence for every thing, and can admit
of nothing without a clear demonstration of it.”






-º-º-e-
THE DEIST.S.


The Deists are a class of people, whose distinguishing char-
acter it is, not to profess any particular form or system of reli-
gion ; but only to acknowledge the existence of a God, and to
follow the light and law of Nature, rejecting revelation and op-
186 THE DEIST.S.
posing Christianity. The name of deists seems to have been
first assumed, as the denomination of a party, about the mid-
die of the 16th century, by some gentlemen in France and
Italy, who were desirous of thus disguising their opposition to
Christianity by a more honourable appellation than that of
atheists. Viret, an eminent reformer, mentions certain persons
in his epistle dedicatory, prefixed to the second volume of his
Instruction Chretienne, published in 1653, who called them-
selves by a new name, that of deists. These, he tells us, pro-
fessed to believe in God, but shewed no regard to Jesus Christ,
and considered the doctrine of the apostles and evangelists as
fables and dreams. He adds, that they laughed at all religion,
though they outwardly conformed to º religios of those with
whom they lived, or whom they wished to please, or feared to
offend. Some, he observed, professed to believe the immor-
tality of the soul; others denied both this doctrine and that of
providence. Many of them were considered as persons of
acute and subtile genius, and took pains in disseminating their
notions. The deists hold, that, considering the multiplicity of
religions, the numerous pretences to revelation, and the pre-
carious arguments generally advanced in proof thereof, the
best and surest way is to return to the simplicity of nature, and
the belief of one God; which is the only truth agreed to by
all nations. They complain, that the freedom of thinking and
reasoning is oppressed under the yoke of religion, and that
the minds of men are tyrannized over, by the necessity im-
posed on them of believing inconceivable mysteries; and con-
tend that nothing should be required to be assented to or
believed but what their reason clearly conceives. -
The distinguishing character of modern deists is, that they
discard all pretences to revelation as the effects of imposture
or enthusiasm. They profess a regard for natural religion,
though they are far from being agreed in their notions concern-
ing it. -
They are classed by some of their own writers into mortal
and immortal deists; the latter acknowledging a future state ;
and the former denying it, or representing it as very uncertain.
Dr. Clarke distinguishes four sorts of deists. 1. Those who
pretend to believe the existence of an eternal, infinite, independ-
ent, intelligent Being, who made the world without concerning
himself in the government of it.—2. Those who believe the
being and natural providence of God, but deny the difference
of actions as morally good or evil, resolving it into the ar-
bitrary constitution of human laws ; and therefore they sup-
pose that God takes no notice of them. With respect to
both these classes, he observes that their opinions can con-
sistently terminate in nothing but downright atheism.–3. Those
who, having right apprehensions concerning the nature, attri-
butes, and all-governing providence of God, seem also to
have some notion of his moral perfections; though they consider
them as transcendent, and such in nature and degree, that we






THE DEIST.S. 187
can form notrue judgment, nor argue with any certainty concern-
ing them : but they deny the immortality of human souls; al-
leging that men perish at death, and that the present life is the
whole of human existence.—4. Those who believe the existence,
perfections, and providence of God, the obligations of natural
religion, and a state of future retribution, on the evidence of
the light of Nature, without a divine revelation; such as these,
he says, are the only true deists: but their principles, he ap-
prehends, should lead them to embrace Christianity ; and
therefore he concludes that there is now no consistent scheme of
deism in the world. The first deistical writer of any note that
appeared in Great Britain was Herbert, baron of Cherbury. He
lived and wrote in the seventeenth century. His book De Ver-
itate was first published at Paris in 1624. This, together with
his book De Causis Errorum, and his treatise De Religione
Laici, were afterwards published in London. His celebrated
work De Religione Gentilium, was published at Amsterdam in
1663 in 4to., and in 1700 in 8vo. : and an English translation of
it was published at London in 1705. As he was one of the first
that formed deism into a system, and asserted the sufficiency,
universality, and absolute perfection of natural religion, with
a view to discard all extraordinary revelation as useless and
needless, we shall subjoin the five fundamental articles of this
universal religion. They are these : 1. There is one supreme
God.-2. That he is chiefly to be worshipped.—3. That piety
and virtue are the principal part of his worship.–4. That we
must repent of our sins; and if we do so, God will pardon
them.–5. That there are rewards for good men and punish-
ments for bad men, both here and hereafter. A number of ad-
vocates have appeared in the same cause ; and however they
may have differed among themselves, they have been agreed in
their attempts of invalidating the evidence and authority of
divine revelation. We might mention Hobbes, Blount, Toland,
Collins, Woolston, Tindal, Morgan, Chubb, lord Bolingbroke,
Hume, Gibbon, Paine, and some add lord Shaftsbury to the
number. Among foreigners, Voltair, Rosseau, Condorcet, and
many other celebrated French authors, have rendered thema-
selves conspicuous by their deistical writings.




PART. Iſ.
--
JUDAISM.
OF JUDAISM, OR THE RELIGION OF THE JEWS.
THE term Jews is the appropriate denomination of the de-
scendants of Judah, which soon included under it the Benja-
mites, who joined themselves to the tribe of Judah, on the
revolt of the other ten tribes from the house of David. After
the Babylonish captivity, when many individuals of these ten
tribes returned with the men of J.; and Benjamin to rebuild
Jerusalem, the term Jews included them also, or rather was
then extended to all the descendants of Israel who retained the
Jewish religion, whether they belonged to the two or to the ten
tribes : whether they returned into Judea or not. Hence, not
only all the Israelites of succeeding times have been called Jews,
but all the descendants of Jacob are frequently so called by us
at present, and we speak even of their original dispensation as
the Jewish dispensation.
The expectation of the promised Messiah is the leading
tenet of the religion of the modern Jews; and in this they differ
widely from Christians, who believe that the Messiah has al-
ready come, and that in Christ Jesus all the Jewish prophecies
respecting him were accomplished. Infatuated with the idea
of a temporal Messiah and deliverer, who is to subdue the
world, and reinstate them in their own land, the Jews still
wait for his appearance; but they have not fixed either the
place whence, or the time when, he is to come. Finding it
difficult to evade the force of certain texts in Isaiah, &c. which
speak of a suffering Messiah, some have had recourse to the
idea of two Messiahs, who are to succeed each other ; Ben
Joseph, of the tribe of Ephraim, in a state of humiliation and
suffering ; and Ben David, of the tribe of Judah, in a state of
glory, magnificence, and power. As to the character and mis-
sion of their Messiah, he is to be of the tribe of Judah, the
lineal descendant of David, and called by his name, and to be
endued with the spirit of prophecy ; and his especial mission
is, to restore the dispersed sheep of Israel, plant them safely in
their own land, subdue their enemies, and by that means bring
the whole world to the knowledge of the one true God. The
Jews say, that his coming and their restoration have not yet
taken place, because they are still unworthy to be redeemed,


ÖF THE JEWS. # 89
and have not repented, or have not yet received the full meas-
ure of their punishment. Yet, they insist that their redemption
is not conditional, but will take ... at the appointed time,
though they should not repent ; that God will not redeem and
restore them for any merit of their own, but for his name’s sake,
for the sake of the few righteous, and also in consideration of
what they will be after their redemption, when they will all be
good and righteous. They believe that Judea will be the seat
of those wars which will precede their redemption; and that,
after due vengeance taken on the nations for the cruelties exer.
cised on the people of God, during this long and deplorable
captivity, they will terminate in the complete subjection of all
nations to the power of the Messiah, and in the introduction of
universal peace and happiness that shall never more be inter-
rupted. ' º they profess to know nothing of the abode, or
i. state, of the ten tribes, yet they believe that they are
ost only in name, and shall be restored together with 'udah
and Benjamin : that all those Jews who have embraced
Christianity or Mahometanism, shall then return to the religion
of their fathers ; and that their nation, thus restored and united,
shall never again go into captivity, nor ever be in subjection to
any power ; but that all the nations of the world shall thence-
forward be subject to them. Judea will then again become
fruitful; Jerusalem “will be built on its ancient ground-plot ;”
and the real descendants of the priests and Levites will be rein-
stated in their respective offices, though they may have been
forced to apostatize. Then also will be restored the spirit of
prophecy, the ark and cherubim, fire from heaven, &c., as for-
merly, in the tabernacle, in the wilderness, and in Solomon's
temple. In fine, then will idolatry wholly cease in the earth,
and all men will acknowledge the unity of God, and his king-
dom, (Zech. xiv. 9.) Such are the expectations of the modern
Jews, with respect to the Messiah and his kingdom, which
they still avow to be not of a spiritual, but of a temporal na-
ture.
The Jews are scattered over the face of the whole earth,
wherever at least there can be found the least traffic of a profit-
able nature, connected with what are called civilized nations.
The early history of the Jews is to be found in the books of
the Old Testament; and the Pentateuch particularly should be
consulted for a complete system of Judaism.
The religious tenets of the modern Jews are to be found in
the celebrated confession of faith drawn up by Maimonides at
the close of the twelfth century. It is as follows:
1. I believe with a true and perfect faith, that God is the
Creator (whose name be blessed,) governor, and maker of all
creatures ; and that he hath wrought all things, worketh, and
shall work, forever.—2. I believe, with perfect faith, that the
Creator (whose name be blessed) is one ; and that such an unity
as is in him can be found in none other ; and that he alone hath
been our God, is, and for º shall be.—3. I believe, with a
!
190 RELIGION AND CEREMONIES

perfect faith, that the Creator (whose name be blessed) is not
corporeal, not to be comprehended with any bodily properties;
and that there is no bodily essence that can be likened unto
him.–4. I believe, with a perfect faith, the Creator (whose
name be blessed) to be the first and the last, that nothing was
before him, and that he shall abide the last for ever.—5. I be-
lieve, with a perfect faith, that the Creator (whose name be
blessed) is to be worshipped, and none else.—6. I believe, with
a perfect faith, that º the words of the prophets are true.—
7. I believe, with a perfect faith, that the prophecies of Moses
our master, (may he rest in peace :) were true ; that he was the
father and chief of all wise men that lived before him, or ever
shall live after him.—8. I believe with a perfect faith, that all
the law, which at this day is found in our hands, was delivered
by God himself to our master Moses, (God’s peace be with
him.)–9. I believe, with a perfect faith, that the same law is
never to be changed, nor any other to be given us of God
(whose name be blessed.)—10. I believe, &c. that God (whose
name be blessed) understandeth all the works and thoughts of
men, as it is written in the prophets; he fashioneth their hearts
alike, he understandeth all their works.-11. I believe, &c.
that God will recompense good to them that keep his command-
ments, and will punish them who transgress them.–12. I
believe, &c. that the Messiah is yet to come ; and although he
retard his coming, yet I will wait for him till he come.-13. I
believe, &c. that the dead shall be restored to life, when it shall
seem fit unto God, the Creator (whose name be blessed, and
memory celebrated world without end. Amen.)
But the great and distinguishing doctrine of the Jews, like
that of Mahometans, is that there is but one God.
Many intelligent Jews disclaim any notion of a trinity of
persons in the Godhead ; and some of them have asserted that
this doctrine is the greatest bar to the conversion of the Jews to
the Christian faith. The chief, however, of the conversions
that have as yet taken place amongst the Jews, have been to
the trinitarianism of Christians.
Although the modern rabbis denounce the most dreadful
anathemas against all who presume to calculate the time of the
Messiah’s appearance, the expectation of this great event is a
leading tenet of their faith. Numbers of them are still buoyant
with expectations of a temporal monarch, who shall lead them
in triumph to their native land, as they deem Palestine to be.
The Jews believe that two great ends are to be effected by
the resurrection, the one particular, and the other general.
“The first great end, which I call a particular one, as it is
for the Jewish nation only, is to effect, that those who have
been persecuted and slain, during this long and dreadful cap-
tivity, for adhering to the true faith, may enjoy the salvation
of the Lord, according to what the prophet says, (Isaiah xxvi.
19, and lxvi. 10.) †he second great end, which I call agen-
eral one, because it affects all mankind, whether Jews, Gen-

OF THE JEWS. #9 |

tiles, or Christians, is to bring all nations to the knowledge of
the true God, and to effect, that the firm belief of his unity may
be so unalterably fixed in their hearts, as that they may attain
the end for which they were created, to honour and glorify
God, as the prophet observes, Isaiah xliii. 7.”
Several other doctrines are maintained by the Jews, which
are not contained in the thirteen articles already given. The
rabbis acknowledged, that there is in man a fund of corruption;
and the Talmud speaks of original sin thus: “We ought not
to be surprised that the sin of Adam and Eve was so deeply en-
graven, and that it was sealed as it were with the king's signet,
that it might be thereby transmitted to all their posterity ; it
was because all things were finished the day that Adam was
created, and he was the perſection and consummation of the
world, so that when he sinned, all the world sinned with him.
We partake of his sin, and share in the punishment of it, but
not in the sins of his descendants.” -
The rabbis teach, that the evils in which men were involved
by sin will be removed by the Messiah. They do not, howev-
er, entertain the idea that this illustrious personage will make
an atonement for sin ; this they suppose is done by the fulfilling
of the law and circumcision. They pray God to remember
unto them the merits of their ancestors, Abraham, Isaac, Jacob,
and Moses.
The Jews maintain, that the souls of the righteous enjoy the
beatific vision of God in Paradise, and that the souls of the
wicked are tormented in hell with fire and other punishments.
They suppose, that the sufferings of the most attrocious crimin-
als are of eternal duration, while others remain only for a lim-
ited time in purgatory, which docs not differ from hell with
respect to the place, but to the duration. They pray for the
souls of the dead, and imagine that many are delivered from
purgatory on the great day of expiation.
They suppose that no Jew, unless guilty of heresy, or certain
crimes specified by the rabbis, shall continue in purgatory
above a year ; and that there are but few who suffer eternal
punishment. Maimonides, Abarbanel, and other celebrated
Jewish writers, maintain the annihilation of the wicked. Others
suppose, that the sufferings of hell have the power of purifying
souls and expiating sin.
It appears from authentic accounts, that many Jews at the
present day have imbibed the principles of infidelity, and no
longer receive the writings of the Old Testament as divinely
inspired, or expect the coming of the Messiah. -
'i he accusation of infidelity is confirmed by a distinguished
Jewish writer, David Levi, who complains, that there are two
different parties in the nation who slight the prophecies which
speak of their future restoration, and ridicule the idea of a
Messiah coming to redeem them. The one consists of such as
call themselves philosophers, enlightened men, who, says he,
“are perfect deists, not believing a syllable of revelation, and
#92 RELIGION AND CEREMONies

pot ascribing our sufferings to the immediate providenee of God,
but to a concatenation of causes in a political light.” The
ºther party are such, as either through the length of the captiv-
ity, or the easy circumstances that they are in, and the splendid
and voluptuous manner in which they live, neither look for nor
desire a restoration.
The Jews, since the destruction of their temple, have not
offered any sacrifices; and several religious rites, which were
enjoined upon their ancestors, cannot be observed by the na-
tion in modern times, on account of their being local, and con-
fined to the promised land.
The modern Jews, however, still adhere as closely to the
Mosaic dispensation as their dispersed condition will permit
them. Their religious worship consists chiefly in reading the
law and prophecies in their synagogues, together with a variety
of prayers. As formerly, while they enjoyed an established
religion, they still have liturgies, in which are all the prescribed
forms of their synagogue worship ; “ and those who have not
time to go to the synagogue must say their prayers at home
three times every day, i. e. in the morning, in the afternoon,
and at night.” They repeat blessings and particular praises
to God, not only in their prayers, but on all accidental occa-
sions, and in almost all their actions. It is a rule among them.
that no day must be passed without reading a portion of the
law at home, nor any affair undertaken till they have implored
the divine blessing. They are strictly prohibited from all vain
swearing, and pronouncing any of the names of God without
necessity. They abstain from meats forbidden by the Levitical
law; for which reason, whatever they eat must be dressed
º those of their own nation, in a manner peculiar to them-
Selves.
At the east end of every synagogue is an ark, or press, in
commemoration of the ark of the covenant, which was in the
temple. Here the Pentateuch is deposited, written on a vol-
ume or roll of parchment with the utmost exactness, and wrap-
ped up in silk curiously embroidered. When the Jews say their
prayers in the morning they put on a talith or vail over their
other clothes, and a robe with fringes at the four corners, with
tassels, called Tzitzith ; and also the tephilin or phylacteries.
“It is an article of faith among us,” says David Levi, “that
every Jew must every morning, during the time of reading the
Shema, and saying the nineteen prayers, at least, have on the
phylacteries, because it is a sign of our acknowledging the Al-
mighty to be the Creator of all things, and that he has power to
do as he pleases; and therefore on the sabbath, and other fes-
tivals, we do not put on the phylacteries, because the duly ob-
serving of them is a sufficient sign of itself, as expressed in Ex-
odus xxxi. 12, 13.”
In the synagogue worship, the cohen or priest leads the de-
votional exercises by chaunting prayers; but laymen are ad-
mitted to road the book of the law to the people; the prece-
OF THE JEWS. 193
dence is, however, given to the priest. After prayers the rabbis
frequently deliver a sermon.
The Jews venerate the sabbath above all other festivals, and
observe it with the utmost strictness on account of its being en-
joined in various parts of Scripture, particularly in the deca-
logue. On this day they are forbidden to kindle or extinguish
any fire; the food is, therefore, prepared on Friday. They are
also prohibited from discoursing on any kind of business, from
carrying any burden, from riding on horseback, in a carriage,
going by water, or walking above a mile from the city or place
where they reside, or playing upon any musical instrument.
Vocal music is very common in their synagogues, but instrumen-
tal music is seldom used ; yet not because it is deemed improp-
er, for the synagogue in Prague had an organ ; but because it
cannot be performed on the sabbath or holidays. They are
likewise forbidden to inter their dead, or mourn, or fast on the
sabbath; but are sometimes permitted to circumcise a child,
because that ceremony must be performed exactly on the eighth
day.
The sabbath begins on Friday, an hour before sun-set, both
summer and winter, for they suppose the day commences from
the preceding evening, according to Genesis i. 5, and “the
evening and the morning were the first day.” As soon as the
time arrives they leave all manner of work, and, having cleans-
ed and decorated themselves in honour of the holy day, repair
to the evening service. The women are bound to light a lamp
with seven cotton wicks, in remembrance of the days of the
week, saying, “Blessed art thou, O Lord, our God'. King of
the Universe, who hast sanctified us with thy commandments,
and commanded us to light the lamp of the sabbath.” The
reason why this ceremony is invariably assigned to the women
is, that as their original mother, by her crime in eating the for-
bidden fruit, first extinguished the lamp of righteousness, they
are to make an atonement for that sin by rekindling it, in light-
ing the lamp of the sabbath.
"They then spread a clean cloth upon their table, and set two
loaves of bread upon it, baked on Friday, and covered with a
napkin, in memory of the manna which fell, with dew under
and above it, yet descended not (for on the Friday they had a
double portion) on the sabbath. When they are placed at table
the master of the family takes a cup of wine, repeating the three
first verses in the 2d chapter of Genesis, and after giving God
thanks, and enjoining them to observe the sabbath, he blesses the
wine, drinks, and gives some to the rest of the family. He then
blesses and distributes the bread. They repeat the usual grace
º supper, with the addition of making mention of the sab-
ath.
In the morning they repair to the synagogue later than usual
on the week days, where, after the accustomed prayers, besides
others which are appropriate to the day, they read a lesson
from the law, and afterwards a ºrresponding portion from the
17







tº 4 RELIGION AND CEREMONIES


prophets. When the reading is concluded, they pray for the
peace and prosperity of the government under, which they
live, in observance of the direction in Jeremiah xxix. 7. Then
the law is put into the ark. They then pray that God would
be pleased to deliver them from captivity, and bring them
to the holy land, where they should be able to perform the
offerings of the sabbath according to the law. After some
other prayers the morning service is concluded
The religious rites observed at dinner are similar to those
used at supper. They frequently have sermons either in the
morning or afternoon, the subject of which is taken from the
lesson read that day in the "... They make three
meals on the sabbath, one on Friday evening and two the
next day, in honour of the festival. On this hºly day they be-
seech God to he merciful, and grant them an inheritance in that
day which is all sabbath and eternal rest; meaning the kingdom
of the Messiah ; for they suppose that the world is to continue
six thousand years, (according to the six days of the creation)
and the seventh to be that of the Messiah. It is that which is
here alluded to, as being the day which is all an entire sabbath.
in the evening, as soon as the stars appear, they suppose the
sabbath is ended, and that it is lawful to do any work after they
have attended the evening prayers at the synagogue.
The Jewish year is either civil, or ecclesiastical. The civil
year commences in the month Tishri, or September. The Jews
have a tradition that the world was created on the first day of
this month, and from this epoch they compute the age of the
world, and make use of this date in all their civil acts. The
ecclesiastical year commences about the vernal equinox, in the
month Nisan, which answers to part of March and April. All
the religious rites and ceremonies are regulated by the ecclesi-
astical year. The Jews eall the seventh month of the civil, the
first of the ecclesiastical year, because at the departure of the
children of Israel from Egypt, it is enjoined, that “this month
shall be unto them the beginning of months, and the first month
in the year.”—Exodus xii. 2. On the first of every month they
celebrate the feast of the new moon, praying God to restore
them to the holy city, and erect the temple at Jerusalem, where
they could render the offering for the feast according to the law.
Numbers xxviii. 11.
On the fourteenth day of the month Nisan, the celebration of
the passover commences, and immediately after the feast of
unleavened bread : the whole includes eight days. On the
evening preceding the festival, the first born of every family
observes a fast, in remembrance of God’s mercy in protecting
the nation. During the whole of the feast the Jews are obliged
to eat only unleavened bread, and refrain from servile labour.
They begin the passover with carefully searching the house,
and removing every thing which has }. leaven in it. The
two first and two last days are kept as strictly as the sabbath,
only they permit fires to be kindled, and prepare food. As





OF THE JEWS. 195
they cannot now offer the paschal sacrifice, the passover cakes
are placed on the table with some bitter herbs, and they eat a
iece of unleavened bread instead of the paschal lamb. The
estival concludes with psalms and thanksgiving to God for their
great deliverance, and petitions that he § put a period to
their captivity, and bring them to Jerusalem.
The feast of Pentecost commences seven weeks after the
º hence it is called the feast of weeks. At present this
estival is observed two days, during which time all servile
tabour is prohibited.
The feast of trumpets is observed on the first and second of
Tishri, or September, the seventh of the ecclesiastical and first
of the civil year ; hence the first of this month is called new
year's day. They then pray for the protection of the govern-
ment under which they reside, and blow the trumpet, which is
made of a ram’s horn, saying, “Blessed be thou, O Lord, our
God! King of the Universe, who hast sanctified us with thy
commandments, and commanded us to hear the sound of the
trumpet.” After this ceremony, they repeat with a loud voice
the following verse, “Happy are the people who hear the
joyful sound; they shall walk, O Lord, in the light of thy
countenance.”
On the morning of the second day they repair to the syna-
gogue, and repeat nearly the same prayers as on the preced-
ing day. They then read the 22d chapter of Genesis, which
gives an account of Abraham's offering his son Isaac, and God’s
blessing him and his seed for ever. For, according to their re-
ceived tradition, that great event took place on that day.
They, therefore, beseech the Almighty through the merits of
this memorable event to bless them. After reading the law and
prophets, they blow the trumpet, and pray as usual, that God
would gather them from their dispersion, and conduct them to
Jerusalem. -
The feast of tabernacles is observed on the fifteenth of
the month Tishri, and lasts nine days. Each person at the
commencement of the festival erects an arbour, which is cow-
ered with green boughs, and decked with a variety of orna-
ments, in remembrance of their miraculous preservation in the
wilderness. The two first and two last days are kept with great
solemnity, but the intermediate time is not observed with equal
strictness. On the first day they take branches of palm, myrtle,
willow, and citron bound together, and go round the altar, or
pulpit, singing psalms, because formerly they used to perform
this ceremony in the temple.
The Jews chiefly reside in their respective tabernacles du-
ring the feast, both night and day, if the weather will permit.
At every meal, during seven days, they are obliged to repeat
the followin grace : “Blessed art thou, O Lord, our God .
King of the Universe, who hast sanctified us with thy command-
ments, and commanded us to dwell in tabernacles.” During
the feast they beseech the Lord to be merciful, and erect for









196 RELIGION AND CEREMONIES
them the tabernacle of David which is fallen ; and portions of
the law and prophets are read in their synagogues.
On the seventh day of the festival, they take seven of the
laws from out of the ark and carry them to the altar, and those
who are possessed of the palm branch, &c., with the reader at
their head, go seven times round the altar, in remembrance of
the sabbatical years, singing the 29th Psalm. On the evening
of this day the feast of solemn assembly commences, which be-
ing a time of rejoicing, they assemble and entertain their
friends : but are strictly enjoined not to do any servile labour.
They read passages from the law and prophets, and entreat the
Lord to be propitious to them, and deliver them from captivi-
ty. On the ninth day they repeat several prayers in honour of
the law, and bless God for his mercy and goodness in giving it
to them by his servant Moses, and read that part of Scripture
which makes mention of his death. After going to the syna-
gogue in the evening, and saying the usual prayers, the festival
is concluded.
On the fourteenth of Adar, or March, the Jews celebrate the
feast of Purim, in commemoration of their deliverance from the
destruction designed by Haman. This festival is observed two
days, and derives its name from Esther ix. “Therefore they
called these days Purim.” Previous to the feast, a solemn fast
is observed in remembrance of Esther's fasting. The whole
book of Esther, written on parchment, is repeatedly read during
the feast; and as often as the name of Haman is mentioned, it
is customary for the children (who have little wooden hammers)
to knock against the wall, as a memorial that they should en-
deavour to destroy the race of Amelek. Part of the first day
is spent in feasting and rejoicing, sending presents to each
other, giving liberally to the poor, in visiting their friends, and
entertaining them by all kinds of diversions. -
The Jews, at the present day, observe many festivals which
are not appointed by Moses. In particular they celebrate the
dedication of the altar, which was instituted by the Maccabees,
in remembrance of the victory they obtained over Antiochus
Epiphanes. This tyrant, having profaned the temple, reduced
them to the necessity of cleansing and dedicating it anew. The
festival is observed in a splendid manner, and lasts eight days;
and is appointed to be kept by lighting lamps. The reason
they assign for this ceremony is, that, after they had purified
and dedicated the temple, there was only enough of pure oil
left to burn one night, which miraculously lasted eight nights,
till they were able to obtain a fresh supply.
The great day of expiation is observed by the Jews, though
they have no high priest to officiate, nor temple wherein to oſ-
fer the sacrifice. Before the fast commences, they think it
a duty incumbent upon them to ask pardon of those they have
effended : to make restitution to those whom they have de-
frauded of any property; to forgive those who have offended
them ; and, in short; to do everything which unay serve to





III.
|
illuſiºn
-i.
Jewish Ceremony of Marriage. p. 197—8.
-
|
|||||
|ſº
II.
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OF THE JEWS. * {};

eyince the sincerity of their repentance. This great fast is
observed on the tenth day of the month Tishri, or September.
In the preceding evening they repair to the synagogue, where
they remain saying prayers upwards of three hours: and when
they return from the synagogue, they may not taste any kind of
sustenance, and are even prohibited from taking one drop of
water. They are also ... to do any kind of labour,
even to kindle a fire, and observe this day as strictly as the
sabbath.
At six in the morning they attend the synagogue, and offer
those prayers and supplications for the pardon of their sins,
which are peculiar to the occasion. In the course of the ser-
vice various portions of scripture are read, particularly part of
Leviticus xxvi. Numbers xxix., and Isaiah, lyii. They men-
tion in their º the additional sacrifice of the day, and en-
treat God to rebuild their sanctuary, to gather their dispersions
from among the Gentiles, and conduct them to Jerusalem, where
they may offer the sacrifice of atonement agreeably to the Mo-
saic law. In the afternoon service, besides portions from the
ław and prophets, the greatest part of the Book of Jonah is read
in the synagogues. ... They beseech God to be propitious, and
forgive their sins. The fast continues from morning to night, for
upwards of twelve hours, without intermission.
In Awb, which answers to July or August, in the fifth month
of the ecclesiastical year, the Jews observe a strict fast, occa-
sioned by the destruction of the first temple by Nebuchadnez-
zar. On this day also the second temple º by the Ro-
mans. During this fast they not only abstain from all food, but
do not even taste a drop of water. In the evening they 5. to
the synagogue, and, after their usual prayers, the book of Jere-
miah is read in a low mournful voice. In the morning they at-
tend the synagogue early, and read a portion of the law, and
part of the 8th and 9th chapters of Jeremiah. They go to the
synagogue again in the aſternoon, and read passages from the
law and the prophets suitable to the occasion. All their prayersº
on this day tend to remind them of their captivity, and the de-
struction of their temple, which deprived them of offering the
º sacrifice by which an atonement was made for their sins.
The marriages of the Jews are always celebrated with great
pomp and ceremony. In London they are usually celebrated
at some of the principal taverns or coffee-houses The author,
two or three years ago, attended at the wedding of a Jewish
friend's daughter at the City of London Tavern: the ceremony
itself was solemn and imposing, and the company extremely
numerous and respectable. After some time spent in an anti-
room, where sat the intended bride and bridegroom, receiving
the compliments and caresses of their particular friends, and
during which the truly venerable and presiding rabbi of the Ger-
Inan º in London, Dr. Solomon Hirschel, assisted by others,
at intervals, but apparently without order, uttered some pray-
ers, or repeated some texts of Scripture, and the necessary
1.08 RELIGION AND CEREMONIES
marriage articles were signed by the parents of the young
couple, we were ushered into the large room of that very ele:
gant tavern. In the midst of the room, a portion was marked
out by a thick red cord fastened to four posts. In the centre
of this stood the presiding rabbi and his assistants, or readers,
under a rich canopy of crimson velvet, supported by four gen-
tlemen, who held long poles to which it was fastened at the
four corners.
At length, after some preliminaries, the bridegroom was
solemnly led into the room by his friends, and placed under the
canopy. Then followed in a slow and lingering step, support-
ed by her mother, and other friends, and covered almost from
head to foot with a rich musin white veil, the bride, who was
directed to take her stand by the side of her intended husband.
The marriage scrvice now commenced, consisting of words
nearly similar to those used among Christians. A small glass
of wine was given to the bridegroom, and another to the bride.
They each drank a small portion. After this an empty wine
glass was held up by one of the persons employed in the cere-
mony; and certain words implying a vow of constancy being
uttered, the glass was cast upon the floor, trod upon, and broken
to pieces; by which was meant to be conveyed a wish, that till
those pieces should be reunited, the marriage between the par-
ties might never be dissolved.
The whole company then retired to another room ; ceremo-
nies and caresses in abundance followed; a most costly dinner
was provided for a numerous retinue of ladies and gentlemen,
and the º passed with sacred vocal music, religious invo-
LC. N.C.




cations
- Phe rite of circumcision is invariably practised ; and it is .
a season of great joy and merriment.
Their manner of solemnly exposing or exhibiting the law to
the people, who, it may be observed, do not perform their
public worship uncovered, after the manner of most Christian
churches, will be sufficiently elucidated by the accompanying
cut of that ceremony. -
Ever since the Ascension of the divine Redeemer, Christians
have been desirous to persuade the tribes of Jacob that Jesus of
Nazareth was the true Messiah, long promised to their fathers,
and to induce them to accept of his holy religion. During the
apostolic age, these exertions were attended with much success,
and many of the Jews, though so unbelieving while their Lord
was present with them, were converted to Christ. Still, those
who continued in unbelief evinced an uncommon obstinacy, and
an inveterate enmity to Christianity, beyond any other people.
The same has been the character of Jews ever since. This
deep-rooted unbelief has produced a great discouragement in
the minds of Christians, and has been the principal cause why
so little has been done, since the primitive times, for the con-
version of Jews. And the great reason why the conversions
have been few is that few and feeble have been the means used
**-



OF THE JEWS. 199
for this purpose. The general truth, that God gives success to
all wise and faithful exertions for the salvation of men, is ap-
plicable to Jews, as well as to Mahometans and Pagans.
At the present day, distinguished for the exertions of Chris-
tians for the spread of the blessings of the gospel, the attention
of many is turned to the interesting state of the long-neglected
children of Abraham. While a general sentiment is prevailing
that the day of the peace of the Church is drawing on, that the
Jews will constitute a leading part of the Church at that day,
and that they are to be brought to the acknowledgment of Christ
before the gospel will overspread the earth, new and judicious,
and vigorous efforts are making, in Europe and America, for the
salvation of Israel. The success that attends these exertions is
highly encouraging. The Jews' Societies in this country, in
connexion with those in Great Britain, and extensive connexions
on the continent, are doing much. It would seem that no reli-
gious charity can be more acceptable to the God of Jacob, the
God of the promises, and none attended with more sure suc-
cess, than that whose object is to rescue from blindness and
ruin the venerable remnant, “beloved for the fathers' sakes.”
And let all who feel for the afflictions of those who have
long been an astonishment, a proverb, and a by-word among
all nations,” “driven out unto the outmost parts of heaven,”
º their “ prayer to God for Israel, that they might be
saved.



PART Iº.
---
RMAHOMETANISM.

In the beginning of the seventh century, when the Jews had
very generally departed from the worship and service of the
true God, and when the Christians of the east had almost uni-
versally forsaken the simple doctrines, and discipline of their
Divine Teacher, there sprung up, in the city of Mecca, in Ara-
bia, one of the most extraordinary and enterprising pretenders to
º that the world ever witnessed. This man's name was
Ahom ET, or Mohammºn : he was born in the year 571, of
poor parents, but of rich and respectable connexions. His father
died before he was two years old, and all the power and wealth
of his family devolved to his uncles; especially to Abu Taleb,
who afterwards became possessed of the chiefsway in the city,
and surrounding country of Mecca. -
After the death of his father, his uncle Abu Taleb, under-
took the care of his education; and ever after, a *ough he re-
fused to listen to his nephew’s pretensions as a prophet, mani-
fested great affection for him, and more than once protected
him against the fury of his enemies.
He continued in the employment of his uncle, who was a
merchant, trading principally to Syria with camels, until he had
attained his twenty-fifth year. About that time died one of the
chief men of the city, leaving a widow of the name of Cadiga;
who requiring a factor to manage her stock, Mahomet enter-
ed her service, and traded for her some years, to Damascus
and other places. In this service Mahomet conducted him-
self with so much propriety, that he not only merited the re-
spect, but actually won the affections of his mistress, who was
twelve years older than himself; he being then only twenty-
eight years of age. Cadiga having married him, he became
iº exalted to an equality with some of the richest men of
the city.
Wºher this unlooked-for elevation had imspired Mahomet
with an extraordinary ambition, or whatever other motive
prompted him, he soon began to manifest symptoms of wishing
to appear a man of no common character; and as one divinely
commissioned to reform the world by the introduction of a new
system of religion. He proceeded, however, with much cau-
tion and care; and it was not till he had attained his thirty-

OF THE MAHOMETANS. 201

eighth year, that he retired from the business of the world, to
commence hermit in the cave of Hira, in which, as he said, he
continued all day, exercising himself in prayer, fastings, and
holy meditations. This course of piety having been pursued
for he space of two years, his wife began to look upon him in
the light of an apostle, and actually became converted to his
new faith and mode of life.
Mahomet was in his fortieth year, when he first took upon
himself the style and title of an apostle of God. This, however,
he did only to a very few who gradually attached themselves
to his cause. But, about four years afterwards, he openly de-
clared himself, in the city of Mecca, a prophet sent by God, to
convert the people from the errors of Paganism to the true re-
ligion. This declaration was, at first, greatly derided ; but as
his disciples continued to increase, it was at length thought ne-
cessary by some to arrest his career by putting him to death.
A combination to effect this was accordingly formed ; but the
plot having come to the knowledge of his uncle Abu Taleb, the
prophet was saved from destruction through his means.
The main arguments, which Mahomet used to delude men
into a belief of this imposture, were promises and threats, which
he knew would work most strongly on the affections of the vul-
gar. His promises were chiefly of Paradise, which with great
art he framed agreeably to the taste of the Arabians: for they,
lying within the torrid zone, were, through the nature of their
climate, as well as the corruption of their manners, exceedingly
given to the love of women; and the scorching heat and dryness
of the country, making rivers of water, cooling drinks, shaded
gardens, and pleasant fruits, most refreshing and delightful to
them, they were from hence apt to place their highest enjoy-
ment in things of this nature. For this reason, he made the
joys of his Paradise to consist totally in these particulars;
which he promises them abundantly in many places of the
Koran. On the contrary, he described the punishments of hell,
which he threatened to all who would not believe in him, to
consist of such torments as would appear to them the most af-
flicting and grievous to be borne ; as, “that they should drink
nothing but boiling and stinking water, nor breathe any thing
but exceedingly hot winds, things most terrible in Arabia; that
they should dwell for ever in continual fire, excessively burn-
ing, and be surrounded with a black hot salt smoke, as with a
coverlid, &c.”
Mahomet pretended to receive all his revelations from the
angel Gabriel, who, he said, was sent from God, on purpose to
deliver them unto him. He was subject, it is said, to the
falling-sickness; so that whenever the fit was upon him, he
pretended it to be a trance, and that then the Angel Gabriel
was come from God with some new revelations. #. pretend-
ed revelations he put into several chapters; the collection of
which makes up the Koran, which is the Bible of the Mahom-
etans. The original of this book was laid up, as he taught
-

202 RELIGION AND CEREMONIES
his followers, in the archives of heaven; and the angel Ga-
briel brought him the copy of it, chapter by chapter, as occa-
sion required, that they should be published to the people :
that is, as often as any new thing was to be set-on foot, º
objection against him or his religion to be answered, any dif-
ficulty to be solved, any discontent among his people to be
quieted, any offence to be removed, or anything else done for
the furtherance of his grand scheme, his constant recourse was
to the angel Gabriel for a new revelation; and then appeared
some addition to the Koran, to serve his purpose. But what
perplexed him most was, that his opposers demanded to see a
miracle from him ; “ for,” said they, “ Moses, and Jesus, and
the rest of the prophets, according to thy own doctrine, worked
miracles to prove their mission from God; and therefore, if thou
be a prophet, and greater than any that were sent before thee,
as thou boasteth thyself to be, do thou work the like miracles
to manifest it unto us.” This objection he endeavoured to
evade by several answers; all of which amount only to this,
“ that God had sent Moses and Jesus with miracles, and yet
men would not be obedient to their word ; and therefore he
had now sent him, in the last place, without miracles, to force
them by the power of the sword to do his will.” Hence it has
become the universal doctrine of the Mahometans, that their
religion is to be propagated by the sword, and that all true
Mussulmen are bound to fight for it. It has even been said to
be a custom among them for their preachers, while they de-
liver their sermons, to have a drawn sword placed by them,
to denote, that the doctrines they teach are to be defended and
propagated by the sword. Some miracles, at the same time,
are told, which Mahomet is said to have wrought ; as, “That
he clave the moon in two ; that trees went forth to meet him,
&c. &c.;” but those who relate them are only such as are rank-
ed among their fabulous and legendary writers; their learned
doctors renounce them all ; and when they are questioned, how
without miracles they can prove his mission, their common an-
swer is, that the Koran itself is the greatest of all miracles ; for
that Mahomet, who was an illiterate person, who could neither
write nor read, or that any man else, by human wisdom alone,
should be able to compose such a book, is, they think, impos-
sible. On this Mahomet himself also frequently insists, chal-
lenging in several places of the Koran, both men and devils, by
their united skill, to compose any thing equal to it, or to any
part of it. From all which they conclude, and as they think,
infallibly, that this book could come from none other but God
himself; and that Mahomet, from whom they received it, was
his messenger to bring it unto them them.
In the eighth year of his pretended mission, his party growing
formidable at Mecca, the city passed a decree, by which they
forbade any more to join themselves with him. This, however,
did not much affect him, while his uncle Abu Taleb lived to
protect him : but he dying two years after, and the govern-

OF THE MAHOMETANS. 203
ment of the city then falling into the hands of his enemies, a
fresh opposition was renewed against him, and a stop soon put
to the further progress of his designs at Mecca. His wife Cadi-
ga being now dead, after living with him two and twenty years,
he took two other wives in her stead, Ayesha, the daughter of
Abubeker, and Lewda, the daughter of Zama; adding a while
after to them a third, named Haphsa, the daughter of Omar ;
and by thus making himself son-in-law to three of the principai
men of his party, he strengthened his interest considerably.
Ayesha is said to have been then only six years old ; on which
account the completion of that marriage was deferred, though
not for many years, the eastern women being very early mar-
riageable.
In the twelfth year of his mission is placed the mesra, that
is, his famous night-journey from Mecca to Jerusalem, and
thence to heaven ; of which he tells us, in the seventeenth
chapter of the Koran : for the people calling on him for mira-
cles to prove his mission, and finding himself unable, or being
unwilling, to feign any, to solve the matter, he invented this
story of his journey to heaven. The story, as related in the
Koran, and believed by the Mahometans, is this: At night as
he lay in his bed with his best beloved wife Ayesha, he heard
a knocking at his door ; upon which, arising, he found there
the angel Gabriel, with seventy pair of wings, expanded from
his sides, whiter than snow, and clearer than crystal, and the
beast Alborak standing by him ; which, they say, is the beast
on which the prophets used to ride, when they were carried
from one place to another, upon the execution of any divine
command.
As soon as Mahomet appeared at the door, the angel Gabriel
kindly embraced him, saluted him in the name of God, and told
him, that he was sent to bring him unto God into heaven;
where he should see strange mysteries, which were not law-
ful to be seen by any other man. He prayed him then to get
upon Alborak ; but the beast having lain idle and unemployed
from the time of Christ to Mahomet, was grown so mettlesome
and skittish, that he would not stand still for Mahomet to mount
him, till at length he was forced to bribe him to it, by promising
him a place in Paradise. When he was firmly seated on him,
the angel Gabriel led the way with the bridle of the beast in
his hand, and carried the prophet from Mecca to Jerusalem in
the twinkling of an eye. On his coming thither, all the de-
parted prophets and saints appeared at the gate of the temple
to salute him ; and, thence attending him into the chief oratory,
desired him to pray for them, and then withdrew. After this.
Mahomet went out of the temple with the angel Gabriel, and
found a ladder of light ready fixed for them, when they imme-
diately ascended, leaving Alborak tied to a rock till their
return.
On their arrival at the first heaven, the angel knocked at the
gate; and informing the porter who he was, and that he had

204 RELIGION AND CEREMONIES
brought Mahomet, the friend of God, he was immediately ad-
mitted. This first heaven, he tells us, was all of pure silver;
from whence he saw the stars hanging from it by chains of gold,
each as big as mount Noho, near Mecca, in Arabia. On his
entrance he met a decrepid old man, who it seems was our first
father Adam ; and, as he advanced, he saw a multitude of an-
gels in all manner of shapes; in the shape of birds, beasts, and
men. We must not forget to observe, that Adam had the
ºiety immediately to embrace the prophet, giving God thanks
for so great a son ; and then recommended himself to his pray-
ers. From this first heaven, he tells us, that he ascended into the
second, which was at the distance of five hundred years' journey
above it ; and this he makes to be the distance of every one of
the seven heavens, each above the other. Here the gates being
opened to him as before, at his entrance he met Noah, who, re-
joicing much at the sight of him, recommended himself to his
prayers. This heaven was all of pure gold, and there were
twice as many angels in it as in the former; for he tells us that
the number º in every heaven increased as he advanced.
From this second heaven he ascended into the third, which was
made of precious stones, where he met Abraham, who also re-
commended himself to his prayers; Joseph, the son of Jacob, did
the same in the fourth heaven, which was all of emerald ; Mo-
ses in the fifth, which was all of adamant; and John the Baptist
in the sixth, which was all of carbuncle : whence he ascended
into the seventh, which was all of divine light, and here he
found Jesus Christ. However it is observed, that here he alters
his style; for he does not say that Jesus Christ recommended
himself to his prayers, but that he recommended himself to the
prayers of Jesus Christ.
he angel Gabriel, having brought him thus far, told him that
he was not permitted to attend him any further; and therefore
directed him to ascend the rest of the way to the throne of God
by himielſ. This he performed with great difficulty, passing
through rough and dangerous places, till he came where he
heard a voice, saying unto him, “O Mahomet, salute thy Crea-
or ;” whence ascending higher, he came into a place where he
saw a vast expansion of light, so exceedingly bright, that his
eyes could not bear it. This, it seems, was the habitation of
the Almighty, where his throne was placed ; on the right side
of which, he says, God’s name and his own were written in these
Arabic words; “La ellah elallah Mahomet reful ollah ;” that
is, “ There is No GoD BUT Gop, AND MAHomer is his
prophet,” which is at this day the creed of the Mahometans.
Being approached to the divine presence, he tells us, that God
entered into a familiar converse with him, revealed to him many
hidden mysteries, made him understand the whole of his law,
gave him many things in charge concerning his instructing men
in the knowledge of it; and, in conclusion, bestowed on him
several privileges above the rest of mankind. He then return-
ed, and found the angel Gabriel waiting for him in the place
\º) \ \ºj, \}} \), Nº.2% A.
º º
* & º º º Aſ ) º
º *L
---
|
|
*-



OF THE MAHOMETANS. 205
where he left him. The angel led him back along the seven
heavens, through which he had brought him ; and set him again
upon the beast Alborak, which stood tied to the rock near Jeru-
salem. Then he conducted him back to Mecca, in the same man-
ner as he brought him thence ; and all this within the space of
the tenth part of one night.
On his relating this story to the people the next morning after
he pretended the thing to have happened, it was received by
them with a general outcry; and the imposture was never in
º danger of being totally blasted, than by this ridiculous
fable.
It was deemed at first so grossly ridiculous, that it occasioned
the revolt of many of his disciples, and made his stay at Mecca
no longer practicable. But what he lost at Mecca he gained at
Medina, then called Yathreb, a city lying 270 miles north-west
from Mecca; which was inhabited, the one part by Jews, and
the other by heretical Christians. These two parties did not
agree at all ; and feuds and factions rose at length so high
among them, that one party, exasperated against the other,
went over to Mahomet. Thus we are told, that in the thir-
teenth year of his mission, there came to him from thence
seventy-three men and two women. Twelve of these he re-
tained awhile with him at Mecca, to instruct them in his new
religion; then sent them back to Yathreb, as his twelve apos-
tles, there to propagate it in that town. In this they laboured
abundantly, and with such success, that, in a short time, they
drew over the greatest part of the inhabitants; of which Ma-
homet receiving an account, resolved to go thither immediately,
finding it unsafe to continue any longer at Mecca.
Having now obtained the end at which he had long been aim-
ing, that is, that of having a town at his command, he entered
upon a scheme entirely new. Hitherto he had been only
preaching his religion for thirteen years together; for the re-
maining ten years of his life he took the sword, and fought for
it. He had long been teazed and perplexed at Mecca with
questions, and objections, and disputes about what he had
preached, by which he was often perplexed and put to silence;
henceforth he forbade all manner of disputing ; telling his dis-
ciples, that his religion was to be propagated not by dis-
puting but by fighting. He commanded them therefore to arm
themselves, and slay with the sword all that would not em-
brace it, unless they submitted to pay a yearly tribute for the
redemption of their lives. Having erected his standard, he
called them all to come armed to it; and his followers being
then very numerous, he made several successful expeditions,
and finally succeeded in establishing his religion in almost every
part of his own country. After his death it spread over a
far greater extent of territory than even Christianity itself.
Towards the end of the 10th year of the Hegira,” Mahomet
* The flight from Mecca to Medina.
- 18%
206 RELIGION AND CERE MONIE3

took a journey in pilgrimage to Mecca, where a great concourse
of people resorted to him from all parts of Arabia, whom he
instructed in his law, and then returned to Medina. This pil-
grimage is called by his followers, the pilgrimage of valediction,
because it was the last he made ; for after his return to Medina,
he began daily to decline, through the force of poison which he
had taken three years before at Caibar. It had been working
in him all the while, and had at length brought him so low that he
was forced on the 28th day of Saphar, the second month of
their year, to take to his bed; and, on the 12th day of the fol-
lowing month, it put an end to his life, after a sickness of thir-
teen days.
He was buried in the place where he died, which was in the
chamber of his best-beloved wife, at Medina; and there he lies
to this day.
Mahomet was a man of good stature and comely aspect, and
affected much to be thought like Abraham. He had a piercing
and sagacious wit, and was extremely well versed in all those
arts which are necessary to lead mankind. In the first part of
his life, he was wicked and licentious, much delighting in ra-
pine, plunder, and blood-shed, according to the usage of the
Arabs, who have generally followed this kind of life. The Ma-
hometans, however, would persuade us, that he was a saint
from the fourth year of his age : for then, they say, the angel
Gabriel separated him from his fellows, while he was at play
with them ; and carrying him aside, cut open his breast, too
out his heart, and wrung out of it that black drop of blood, in
which they imagined was contained the fomes peccati; so that
he had none of it ever after. His two predominant passions,
however, contradict this opinion. They were ambition and
ſust. The course which he took to gain empire abundantly
shews the former ; and the multitude of women with whom he
was connected, proves the latter. While Cadiga lived, which
was till his fiftieth year, it does not appear that he had any other
wife : for, she being the origin and foundation of all his for-
tunes and grandeur, it is probable he durst not displease her by
bringing in another wife. But she was no sooner dead, than he
multiplied them to a great number, besides which he had several
concubines. They that reckon the fewest, allow him to have
married fifteen ; but others reckon them to have been one and
twenty, of which five died before him, six he divorced, and ten
were alive at his death.
One of the main arguments which the followers of Mahomet
used, to account for his having had so many wives, is, that he
might beget young prophets : he left, however, neither prophet
nor prophetess long behind him of all his wives.
The two leading articles of the creed of this denomination of
religionists are—the unity ºf God, and the acknowledgment a
Mahomet as his prophet : and, in a catechism, said to have been
printed at Constantinople a few years ago, some further partic-
ulars are added, and the principal articles to which the young

OF THE MAIHOMETANS. 207
Mussulman is there required to give his assent, are comprised
in the following declarations:-
* I believe in the books which have been delivered from
heaven to the prophets. In this manner was the Koran given
to Mahomet, the Pentateuch to Moses, the Psalter to David,
and the Gospel to Jesus. I believe in the prophets, and the
miracles which have been performed. Adam was the first
prophet, and Mahomet was the last. I believe that, for the
space of fifty thousand years, the righteous shall repose under
the shade of the terrestrial Paradise ; and the wicked shall be
exposed naked to the burning rays of the sun. I believe in the
bridge Sirat, which passes over the bottomless pit of hell. It is
as fine as a hair, and as sharp as a sabre. All must pass over it,
and the wicked shall be thrown off. I believe in the water-
ools of Paradise. Each of the prophets has in Paradise a
basin for his own use; the water is whiter than milk, and sweeter
than honey. On the ridges of the pools are vessels to drink out
of, and they are bordered with stars. I believe in heaven and
hell; the inhabitants of the former know no want, and the Houris
who attend them are never afflicted with sickness. The floor
of Paradise is musk, the stones are silver, and the cement gold.
The damned are, on the contrary, tormented with fire, and by
voracious and poisonous animals.”
The great and meritorious act of Mahometan devotion, is the
pilgrimage to the holy city of Mecca; an act which the Koran
has enjoined, and the pious Mussulman implicitly performs, as
necessary to the obtaining pardon of his sins, and qualifying
him to be a partaker of the alluring pleasures and exquisite en
joyments of Paradise.
To the several articles of faith to which all his followers
were to adhere, Mahomet added four fundamental points of
religious practice : viz. prayer five times a day, fasting, alms-
giving, and the pilgrimage to Mecca. Under the first of these
are comprehended those frequent washings or purifications
which he prescribed as necessary preparations for the duty of
prayer. So necessary did he think them, that he is said to
have declared, that “the practice of religion is founded upon
cleanliness, which is one half of faith, and the key of prayer.”
The second of these he conceived to be a duty of so great
moment, that he used to say, it was the gate of religion, and
that “the odour of the mouth of him who fasteth is more grate-
ful to God than that of musk.” The third is looked upon as so
pleasing in the sight of God, that the Caliph Omar Ebn Abdal-
aziz used to say, ‘ Prayer carries us halfway to God; fasting
brings us to the door of his palace; and alms procure us ad-
mission.”
As to the NEGATIVE precepts and institutions of this religion,
the Mahometans are forbidden the use of wine, and are prohib-
ited from gaming, usury, and the eating of blood, and swine's
flesh, and whatever dies of itself, or is strangled, or killed by a
blow, or by another beast.

208 RELIGION AND CEREMONIES.
The Mussulmen have paid as much superstitious attention to
the Koran, as the Jews did to the Bible. They never read or
touch the object of their veneration, without the legal ablutions
having been performed. The Othman emperors, in imitation of
the ancient caliphs, generally consider it a religious duty to
adorn their exemplars of the Koran with gold and precious
stones. It is the comfort of the Mussulman amidst the busy
duties of the camp, and it forms the great solace of their domes-
tic toils. Verses from it on their banners incite their martial
spirit ; and its principal sentences, written on the walls of their
mosques, remind them of their social duties.
The existence of angels, or beings of a pure and aerial na-
ture, who neither eat nor drink, and whose species is continued
by creation, who minister at the throne of God, and both watch
the conduct of men and record their actions for judgment, is
an article of high import in the Mussulman’s creed. Four an-
ge's appear to be held in high respect. The angel Gabriel
called the holy spirit : Michael, the angel of revelation an
friend of the Jews ; Azriel, the angel of death ; and Israfeel,
the angel of the resurrection. A race of beings, termed jin,
or genii, are fancied to exist; but they are less pure than the
angels : though aerial, they live like men, and will be judged
at the last day." On the creation of mankind pride and envy
seized the hearts of Eblis and of a numerous band of followers,
who, in the regions of hell, have since mourned the loss of their
high estate. “ There is not a man or woman,” say the tradi-
tions, “ without an angel and a devil.” The devil enters into
man as the blood into his body. All the children of Adam, ex-
cept Mary and her son, are touched by the devil at the time of
their birth, and the children make a loud noise from the touch.”
The business of the devil is to suggest evil ; that of the angel,
to inform men of the truth. Thus, the Koran says, the devil
threatens you with poverty if you bestow in charity, and orders
you to pursue avarice ; but God promises you grace and abun-
dance from charity.
The sleep of the soul is held by the Koran as a solemn truth.
Munker and Nekir, two black angels with blue eyes, enter
the tomb, and ask the deceased person the names of his Lord,
his religion and his prophet. The faithful answer, God is my
Lord, Islam is my religion, and Mahomet is my prophet. Fright-
ful torments will be the lot of the infidels, and the angels will
announce to the Mussulmen, the nature and degree of the felicity
they will hereafter enjoy.
The unbelievers in Islamism will be condemned to the tor-
ments of everlasting fire : the abodes of misery for the Chris-
tians, the Jews, the Sabians, the Magians, and the Idolaters, are
each in the succession of their names, more dreadful than the
other; while, with laudable justice, the extreme of punishment
is reserved for the hypocrites and nominal professors of every
religious system.
V
º
º
| | Nº. º º
|
ºl
º
º'
º
/
º
º -ºn/ ºm
º WWY ºn
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º - - N.
- º -
º ºntº. Nº -
sºmºlm IITNº Nºll'ſ
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- - -
º †. (or WTº preparatory to Prayer.
p.207.
-





OF THE MAHOMETANS. 209
Retaliation of injuries will be made, and, in the absence of
all other modes of satisfaction, the injurer will forfeit a propor-
tionable part of his good works to him whom he has injured;
and, in case of any moral deficiency, the aggressor's weight of
guilt will be burthened with a portion of the crimes of his wrong-
ed brother in the faith. On the preponderance of virtue or vice,
will hang the lot of happiness or woe of every individual. To
the bridge Al Sirat, finer than a hair, and sharper than the edge
of a sword, hoth the guilty and the virtuous Moslems will then
proceed ; the guilty will sink into hell that is gaping beneath
them, where even those who are least culpable will have their
feet shod with shoes of fire, the fervour of which will make
their skulls boil like cauldrons: yet, as it is a great doctrine of
Islamism that no unbeliever will ever be released, nor any per-
son who in his life time has professed the unity of God be con-
demned to eternal punishment, so those to whom the passage of
- the bridge has proved too difficult, will remain in misery for
different periods of time, and until “ the crimes done in their
days of nature shall have been burnt and purged away.” The
virtuous Mussulmen, under the guidance of the prophet, will,
with the swiftness of lightning, pass the abyss in safety, and
reach the groves and gardens º seventh heaven, or Para-
dise, where palaces of marble, and all the idle toys of worldly
luxury await them. But their most exquisite pleasure will
consist in their constant society with never-fading beauties,
formed, not from clay, but from the purest musk, and the fire
of whose large black eyes is so sweetly tempered by modesty,
that, to use the expressive language of the Koran, “they re-
semble pearls hidden in their shells.” Seventy-two houris will
be the lot of the meanest believer. All his desires will be
gratified at the moment of their formation, and the songs of the
daughters of Paradise will add to his delights. Of the reality
of these pleasures, the Koran speaks decisively ; and we can-
not, without a violation of sense, turn them into allegories.
The more pure, however, of the Mussulmen, those who have
been exalted in this life for eminence of virtue and learning,
will be rewarded with higher gratifications than those of luxury
and appetite. Such mean pleasures will be lost in the mental
Fº of eternal truth, and in the daily contemplation of the
eity.
The Moslem sabbath is on Friday, because the prophet dis-
dained to be thought a servile imitator of either the Jewish or
the Christian systems. On that day, solemn prayers are to be
offered to God in the mosques, and the Koran is to be expound-
ed by some appointed preacher. The larger the congregation,
the more efficacious will be the prayers. But the general ob-
servance of the day is not prescribed with that character of
strictness which distinguishes the Jewish sabbath : for the
Koran says, “ in the intervals of preaching and of prayer, be-
lievers may disperse themselves through the land as they list,
and seek gain for the liberality of God,”—by pursuing worldly
210 RELIGION AND CEREMONIES

occupations and innocent amusements, as the context shews us
is the meaning.
The practice of frequent ablutions is deemed very meritori-
ous by the Mussulmen. The cleansing of the body is pronounc-
ed by Mahomet to be the key of prayer, without which it
cannot be acceptable to God'; and, in order to keep the mind
attached to the practice, believers are enjoined to pour fine
sand over the body, when pursuing their journies through the
deserts of the east.
Fasting is another of the Mahometan duties, although this
may be voluntary and occasional. The month of Ramadan
was distinguished for the purpose of abstinence ; in which the
Koran was sent down from heaven. During this consecrated
period, no gratification of the senses, or even support of the
body, are allowed from the morning until night. At night,
however, the corporeal frame may be renovated, the spirits
recruited, and nature may resume her rights. In Ramadan
retaliation of injuries is forbidden, nor must even “the voice
be raised on account of enmity.” A keeper of a fast (whether
legal or voluntary) who does not abandon lying and detrac-
tion, God cares not for his leaving offeating and drinking.
A tenth part of the property, whether consisting of land,
cattle, or goods, which has been for a twelvemonth in the pos-
session of an individual, is the demand on his charity by the
Mahometan law. Hassan, the son of Ali, and grandson of
Mahomet, twice in his life divided his goods between himself
and the distressed ; and the Caliphs Omar and Abu-Beker ev-
ery week distributed abroad in charity the difference between
their expenses and revenue.
It is well known that the rite of circumcision is practised
amongst the Mahometans. In the Koran, however, there are
no positive injunctions on the performance of circumcision, but
as it had been invariably practised in Arabia by the Ishmael-
itish Arabs, the descendants of Abraham, Mahomet speaks
of it as a matter in universal use, and apparently as not wanting
the sanction of a legislator to insure its continuance. On the
performance of this rite, religious instruction is to be com-
menced. “Order your children to say their prayers when they
are seven years of age, and beat them if they do not do so
when they are ten years old.”
The jurisprudence of the Mussulman is, in many respects,
wise and salutary.
The Moslem law books recognize three general classes of
judicial officers—muſtis, cadis, and mujtahids.” It is the duty
* The names and powers of the different ecclesiastical judges vary
in Moslem countries, The principles upon which the matter rests, is
alone the object of this work; but it may be remarked, that in India
the cadi is the supreme civil judge. In Turkey, the mufti is the nomi-
nal chief magistrate ; but he has no tribunal, and never decides causes,
except those of the greatest moment. The cadi is the ordinary judge.
OF THE MAHOMETANS. 211

of the mufti to apply the law, whether religious, civil, or crim-
inal, to particular cases; to resolve all doubts which may be
put to him on the written applications of individuals. But if
the Koran and traditions are silent on the subject, the mufti
must reply, that the sacred books afford him no information.
The cadi is the officer who gives the law operation and effect.
His decisions are regulated by the Koran, or the traditions, or
esteemed commentaries on those books. When a novel case
occurs, he exercises his own judgment. The mujtahids are
men who are skilled in a more than ordinary degree in legal
matters, and are a court of appeal from the cadi, or ordinary
judge, in solemn and important causes.
The purifications prescribed by the law of the Koran are
performed by the Mussulmen of every nation in Turkey with
all possible strictness. No religious act is praiseworthy with
God, unless the body is previously placed in a state of purity.
The professed object of the ceremonial is, the rendering of the
body fit for the decorous discharge of religious duties; and so
scrupulous are the Turks, that if in the course of their daily
prayers they chance to receive any pollution from dirt, they
suspend their devotion, until the º is removed by water,
or other necessary means. The fountains which are placed
round all the mosques, and the baths which crowd every city,
enable the Mussulmen to prepare themselves for the five daily
prayers.
At the appointed time, the Maazeen, with their faces gener-
ally turned towards Mecca, with closed eyes, and upraised
hands, pace the little gallery of the minarets, and proclaim in
Arabic, (which is also the Mussulmen's language of prayer,)
that the hour of devotion is arrived. Immediately after the
clear and solemn voice of the crier is heard, the Mussulman,
whatever may be his rank, or employment in life, gives himself
up to prayer. The ministers of state suspend the transaction
of public business, and prostrate themselves on the floor. The
tradesman forgets his dealings with his customers, and converts
his shop into a mosque. “He is a good Mussulman, he never
fails in the performance of his five namazs every day,” is the
highest praise which a Turk can receive ; and so prejudicial in
its consequences is the suspicion of irreligion, that even liber-
times neglect not attention to the external ritual. Twice, or
thrice, in the course of the day, these devotions are performed
in the mosque; for the mosques are always open. In a pros-
trate or erect position, the prayers are offered up. Avowedly
In Persia, the shaikh-ul-islam is the principal administrator of law ;
there is one of these officers in every city, and a cadi in subordination
to him. The towns and villages have judicial officers, according to
the importance of the place. The chief priests, or mujtahids, have
a great though undefined power over the courts of law. The judges
continually submit cases to them. In all Moslem courts of import.
ance, the cadi is assisted by several mollahs, or learned men.

212 Religion AND CEREMONIES

in opposition to the Jewish practice the Moslems keep on their
boots and shoes in the mosque : they seldom lay aside their
turbans. The women, in the seclusion of their chambers, cover
themselves with a veil in these moments of communion with
heaven. Verses of the Koran, the names, and personal de-
scriptions of Mahomet, of Ali and his sons, and other Moslem
saints, are inscribed in letters of gold, round the walls of places
of public worship ; but there are no altars, pictures, or statues.
Persons of every rank and degree cast themselves indiscrimi-
mately on the carpeted floor, exhibiting by this voluntary sacri-
fice of worldly distinction their belief in the equality of all
mankind in the sight of the Creator. Infidels are prohibited
from entering the mosques, and the order of the grand Sultan,
or chief magistrate, can alone suspend the operation of the law.
Friday, the sabbath of the Mussulmen, is observed in a less
rigourous manner than the sabbath is by Protestant Christians.
This consecrated period commences on the Thursday evening,
when the appearance of fostivity is given to the cities by the
illuminated minarets and colonades of the mosques. At noon on
Friday, every species of employment is suspended, and the
faithful repair to their temples. Prayers of particular impor-
tance and solemnity are read, which the people, making various
prostrations and genuflections, repeat after the imams. Ser-
mons are preached by the sheik or vaiz, Points of morality,
and not of controversial theology, are the general subjects of
their discourses. In the warmth of their sincerity, they often
declaim against political corruption and the depravity of the
court. In times of public commotion, they irritate or appease
the popular tumult, and the eloquence of a preacher in the
mosque of Saint Sophia has made a weak and voluptuous sultan
tear himself from the silken web of his haram, and lead his
martial subjects to the plains of Hungary. The prayers and
preaching being concluded, every body returns to his ordinary
occupations or amusements. The day is, however, observed in
the manner prescribed by the law by all ranks of persons, and
the words of the prophet are never forgotten, that he, who
without legitimate cause absents himself from public prayer for
three successive Fridays, is considered to have abjured his
religion. The Namaz, the prayer in general use, is chiefly a
confession of the divine attributes and of the nothingness of
man, a solemn act of homage and gratitude to the Eternal
Majesty. The faithful are forbidden to ask of God the tem-
poral blessings of this frail and perishable life : the only legiti-
mate object of the supplicatory part of the Namaz is spiritual
gifts and the ineffable advantages of eternal felicity. The
Turks may pray, however, for the health of the sultan, the
prosperity of the country, and division and wars among Chris-
tians.
In this religion of ceremonies and prayer, no sacred institu-
tion is more strictly and generally observed by the Turks than
the fast of Ramadan. A violation of it by any individual
Otº THE MAHOMETANS. 2.13

subjects him to the character of an infidel and apostate ; and
the deposition of two witnesses to his offence renders him worthy
of death. Perfect abstinence from every kind of support to the
body, and even from the refreshment of perfumes, is observed
from the rising to the setting of the sun.
The pilgrimage to Mecca is made an affair of state ; and,
although every individual furnishes his own viaticum, yet the
grand sultan preserves the public ways, and the best soldiers of
the empire are charged with the protection of the caravans.
Every year from Damascus and Grand Cairo, the devout
Moslems depart in solemn and magnificent procession; and the
native band of the Turks is swelled in the desert by the Moors
of every part of Africa and Asia. From the shores of the
Atlantic on the one hand, and the most remote parts of the East
on the other, the votaries of the prophet are seen in the roads
to Mecca. The common horrors of the desert are despised by
fanaticism, but the harassing depredations of the roving Arabs,
who respect not the religion nor fear the sword of the pilgrims,
almost exhaust the fidelity of the Moslems. On arriving at the
recincts of the Holy Land, the devotees make a general ab-
ution with water and sand, repeat a prayer naked, and clothe
themselves with the Ihram or sacred habit, which consists only
of two colourless woollen cloths, and sandals defending the
soles of the feet, but leaving the rest bare. They utter a par-
ticular invocation, and advance to Mecca. Spiritual meditation
is now to be their employment; worldly occupations and pleas-
ures are forbidden. The sacred black stone is ardently kissed,
and these chaste salutations have made it of a muscular appear-
ance, and the part uncovered by silver has lost nearly twelve
lines of its thickness.
Mahomet, finding he could not conquer the ancient super-
stition of the Arabians for this stone, caused to be written
thereon that Allah (God) was Achbar (that is Maximus.) The
custom of dancing round this stone is still kept up by the Turks
at Mecca, where the Theasol is performed annually round the
Achbar. - -
When the pilgrims enter Mecca they must go directly to the
temple, saluting it at entering with “Allah Achbar.” They
then proceed to the black stone, on which some say Abrahan.
descended from his camel ; others, that here he threw dust on
his head, &c.; then with uplifted hands they again repeat
“Allah Achbar,” and if they do not incommode their compan-
ions they kiss the stone, or touch it with their hands, and rub
their faces to it, or else they touch it with something held in
the hand, or make a sign that they would willingly kiss it :
always saying “Allah Achbar.”
Then going round the temple begin the procession called the
Inafalkedum, or the procession of good luck, which must begin
from the right hand side of the gate (Irish Thecasol) ; they



then proceed to the low wall which reaches no higher than the
19
214 RELIGION AND CEREMONIES

centre of the body; then they go round seven times with short
quick steps, shaking their shoulders in the first three circuits, in
manifestationem certaminis contrae associatores, (i. e. Christia-
mos);” in the four last circuits they proceed with a slow pace,
and as often as they pass the black stone always salute it, and
finish the procession by kissing and embracing it. This de-
scription could only be given by a Mussulman, or one, as in this
case, who assumed the character of one ; for it is death for a
Christian to be seen at their rites.
The Caaba is open three days. On the first and second, the
men and women alternately offer up their devotions ; and on
the third, the sheriff of Mecca, the chiefs of the tribes, and the
illustrious strangers in the city wash and sweep the temple.
The water, foul with the dirt of the Caaba, is eagerly caught
and drank by the surrounding fanatics. The brooms of palm
leaves are treasured as relics. The purification is completed
by cutting off that part of the black cloth that surrounds the
door and bottom of the building, and dividing it among the pil-
grims. A visit to the neighbouring mountain of Arafat is the
next part of the duty. This visit is called the feast of sacrifice,
and can only be performed at a certain time (two months and
ten days) after the fast of Ramadan. The best of supplications,
say the traditions, is on this day, whether offered at Arafat or
elsewhere. The afternoon prayer is repeated in the tents, and
the pilgrims repair to the foot of the mountain to watch the
setting of the sun. At the instant it disappears, the multitude
leave the place, and with the utmost haste endeavour to reach
a small .. called Mosdelifa, before the last moment of
twilight, in order to repeat the prayer of the setting sun and the
night prayer at the same time.
On the morning after the journey to Mount Arafat, the pil-
grims go to Mina, near whose fountain the devil built himself a
house. A few small stones, (an uneven number), which each
of the pilgrims had collected the preceding evening at Mosde-
lifa, they cast at the house, not so much with a view to injure
the building as to shew their detestation of its owner. Two
pillars erected by or to the devil are likewise assailed. A sa-
crifice of a goat, a camel, or a cow, is then made, in commem-
oration of Abraham's obedience to the divine command by the
intended sacrifice of his son. In the intervals between this
religious rite and other ceremonies the pious Moslem turns to
Mecca, kisses the sacred stone, and circumambulates the Caa-
ba. The *...* stay three days in the valley of Mina, then
return to Mecca, and speedily depart for their several coun-
tries.
Islamism, as well as Christianity, has its fanatics. This op-
probrious title was, in the early days of Moslem history, ºf.
cable to all the followers of Mahomet; but in these times,
famaticism supports not so much the religion itself, as various
* Intelºmony of their enmity to Christianity.
-

OF THE MAHOMETANS. 215
deviations from it. Under the name of Sooffees, Fakirs, and
Dervishes, the enthusiasts of Mahometanism are spread from
the Atlantic to the Ganges. The holy mendicants of the Turk-
ish empire are divided into thirty-two sects. They pass their
days and nights in prayer, fasting, and in every species of
bodily pain and mortification. Ceremonies similar to incanta-
tions, violent dances, frightful gesticulations, repetitions of
the name of Allah, for hours, may days together, impress the
vulgar with a sense of their spiritual superiority.
Dr. Clarke gives the following account of the Dancing Der
wishes: As we entered the mosque, we observed twelve or four
teen Dervishes, walking slowly round before the superior, in a
small space surrounded with rails, beneath the dome of the
building. Several spectators were standing on the outside of
the railing : and being, as usual, ordered to take off our shoes,
we joined the party. Presently, the Dervishes, crossing their
arms over their breasts, and with each of their hands grasping
their shoulders, began obeisance to the superior, who stood
with his back against the wall, facing the door of the mosque.
Then each in succession, as he passed the superior, having
fashioned his bow, began to turn round, first slowly, but after-
terwards with such velocity, that his long garments flying out in
the rotatory motion, the whole party appeared spinning and
turning like so many umbrellas upon their handles.
As they began, their hands were disengaged from their shoul-
ders, and raised gradually above their heads. At length, as the
velocity of the whirl increased, they were all seen with their
arms extended horizontally, and their eyes closed, turning with
inconceivable rapidity. #. music, accompanied by voices,
served to animate them ; while a steady old fellow in a green
pelisse, continued to walk among them with a fixed counte-
nance, and expressing as much care and watchfulness, as if his
life would expire with the slightest failure in the ceremony.
This motion continued for the space of fifteen minutes. Sud-
denly, on a signal given by the directors of the dance, unob-
served by the spectators, the Dervishes all stopped at the same
instant, like the wheels of a machine ; and, what is more extra-
ordinary, all in a circle, with their faces invariably turned to-
wards the centre, crossing their arms on their breasts, and
grasping their shoulders, as before, bowing together, with the
utmost regularity, at the same instant, almost to the ground.
After this they began to walk, as at first, each following the
other within the railing, and passing the superior, as before.
As soon as their obeisance had been made, they began to turn
again. This second exhibition lasted as long as the first, and
was similarly concluded. They then began to turn for the
third time ; and, as the dance lengthened, the music grew loud-
er and more animating. Perspiration became evident on the
faces of the Dervishes; the extended garments of some of them
began to droop ; and little accidents occurred, such as their
striking against each other : they nevertheless persevered,






216 RELIGION AND CEREMONIES, &c.
until large drops of sweat, failing from their bodies upon the
floor, such a degree of triction was thereby occasioned, that the
noise of their feet rubbing the floor was heard by the spectators.
Upon this the third and last signal was made to them to halt, and
the dance ended. -
Besides these dancing Dervishes there are some called how}-
ing Dervishes, who set up a constant howling of prayers, &c.,
sufficient to deafen the hearers, but which they pretend has
something supernatural and even miraculous in it.
At present this religion prevails throughout the Turkish do-
minions in Europe, Asia, and Africa : in the Barbary states, in
the interior of Africa ; the eastern coast of Africa, and the
island of Madagascar ; in Arabia ; the Persian states ; the
Russian states of Little Tartary, Astrachan, Kazan, Kirghis,
Kazaks, &c.; amongst the independent Tartars ; in a great
gart of Hindoostan; many of the eastern islands, as Malaya,
Sumatra, Java, &c. &c. There are also many Mahometatis in
China and other countries.



TABULAR APPENIXIX.
A Sºº-ºº:
OF THE -
PRESENT STATE OF THE WORLD,
As TO
RELIGION", POPULATION, RELIGIOUS TOLERATIO.Y.,
GOP EAN MENT, EDUCATION', &c.

Norf–In the following Table—The Religious Denomina-
tions Established or Tolerated in each Country, (the former
rinted in Italics,) are inserted on the left hand column—The
resent State of Religion in each of these countries is inserted
on the right hand column directly opposite.
19*
218
TABULAR APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
Fitjºo Pº.
ENGLAND and wales.
Church of England, or
Episcopalians, with a general
toleration of all sects of Dis-
senters in Religious worship ;
but which however are restrain-
ed, by the Corporation and Test
Acts, from certain offices of
trust and honour.
It is difficult to estimate the
number of dissenters in this
country. The Arminian Me-
thodists(including the new Con-
nexion) amount to more than
180,000 in Society, besides oc-
casional hearers. The Calvin-
istic Methodists are probably
equally numerous with the Ar-
minian ; and the Indepen-
dents, Baptists, and Presbyte-
rians, with a few other sects,
may be reckoned equal to both
classes of Methodists. The
Roman Catholics are estimated
at nearly 100,000; and the
Friends are very numerous; so
that the whole body of Dissen-
ters must certainly exceed a
million, and make about one
tenth of the population. All
who are not Dissenters are gen-
erally considered Members of
the Establishment ; but if we
farther deduct all who make no
profession of Religion, and who
attend to no forms of worship,
the number of real Churchmen
must be still considerably re-
duced. For a man who neither
believes the articles, nor at-
tends the worship of the estab-
iishment, has no more right to
be called a Churchman than a
Mahometan or a Chinese. Po-
pulation 11,000,000. Govern-
ment, limited monarchy.
The two celebrated Univer-
sities of Oxford and Cambridge
give
JºtuROPE.
ENGLAND and wales.
Among the circumstances
favourable to vital Religion in
this country may be reckoned
the following : 1. The Insti-
tution of Bible Societies, and
particularly that great en-
gine of benevolence, “ The
British and Foreign Bible So-
ciety,’ which in ten years, has.
been the mean, in whole or in
part, at home and abroad, of
printing and distributing 1,-
148,850 bibles and testaments.
With this parent society are
connected more than 400 Aux-
iliary and Branch Societies, in
the British dominions only.
2. The general establish-
ment of Free Schools for the
Education of the poor: as 1.
Sunday Schools for children
employed in manufactories and
manual labour. 2. Daily
Schools either for children of
the Church of England, as Dr.
Bell’s ; or for all denomina-
tions, as those of the British
and Foreign School Society,
whose influence promises to be
as extensive as that of the Bi-
ble Society. 3. Schools for
Adults, whose education has
been neglected till they came
to years of maturity.
3. Village preaching, by
which the gospel is spreading
in all the obscure and distant
parts of the Kingdom, where it
had not usually been heard.
4. Societies for Foreign Mis-
sions, which now exist in al-
most every denomination of
Christians, and extend to every
quarter of the world.
5. Benevolent Institutions,
adapted to meet and to relieve
almost every species of human
misery;
-



TABULAR
APPENDIX. 219
Religious Denominations, &c. TPresent State of Religion, &c.


give a spring to education
through the kingdom. The
number of members, teachers
and students, about 3000 in
each. These universities have,
for several ages, produced ma-
my of the first scholars in Eu-
rope. During the present cen-
tury, by means of the Lancas-
terian and other systems of in-
struction, education has been
much more extended to the
children of all classes of the
community, than at any former
period. More than 200,000
children are now enjoying the
benefits of instruction under the
patronage of the National Ed-
ucation Society.
misery; and these supported
in times and circumstances,
which bear very hard upon the
class of persons by whom they
are chiefly maintained.
In Wales, it may be added,
the children of the poor have
derived great advantage from
Circulating Schools, which re-
main for a certain time to teach
the children of a particular dis-
trict, and then remove to in-
struct another.
scot LAND and the adjacent
Isles.
The Scotch Kirk, or Pres-
byterians ; the Protestant
Dissenters from which are call-
ed Seceders, and are divided
into Burghers, Anti-burghers,
and the Relief Kirk, &c. It is
remarkable that Episcopalians
also, by crossing the Tweed
become Dissenters. Popula-
tion 2,000,000. Government,
limited monarchy.
SCOTLAND


Partakes in all that has been
said of England ; and has been
particularly benefited by the
institution of Sabbath Schools,
which have been introduced
into many parts of the country
with great success.
Four Universities testify the
literary eminence of Scotland.
| That of Edinburg is very fa-
mous. In no country of Europe
is education so fully enjoyed
by the poorer classes of com-
munity as in Scotland. Par-
lish Schools are established
throughout the country. The
religious system of the Presby-
terians requires much attention
to be paid to family instruc-
tion, and has produced the
most visible and salutary ef-
fects.


-

IRELAND.
Church of England, with
the like toleration as in Eng-
land ; and the like disabilities
as to the Catholics, who form
- (according
IRELAND
Is certainly far behind England
in mental culture, and has been
kept back by priestgraft and
superstition. Now, howevº.
the

220
TABULAR APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
(according to some writers,)
“two thirds of the population
of Ireland.”
The Wesleyan Methodists
have in their Societies above
29,000 (besides occasional
hearers;) there is also a consid-
erable number of Presbyteri-
ans (especially in the North)
and other protestant dissenters;
so that the established Religion
can hardly claim more than one
fourth of the population. Pop-
ulation 5,000,000. Govern-
ment, limited monarchy.
the various denominations of
Protestants are vying with each
other in the propagation of
evangelical doctrine through
the country. The Sunday-
School, Hibernian, and other
societies are displaying great
zeal in teaching the rising gen-
eration to read the bible, not
only in English, but in the
Irish language, where the for-
mer is not understood. The
University of Dublin is ancient
and respectable, containing,
usually, about 400 students.
The Dublin Society, for the
improvement of agriculture
and manufactures, founded in
1731, is the oldest in Europe.
Learning among the great mass
of the people is lamentably neg-
lected. The Catholic Priests
prohibit the reading of the
Scriptures.
Holland and the Netherlands.
The Reformed Church,
or Calvinism, is the Establish-
ed Religion of Holland, with a
general toleration to all other
sects ; but though Calvinism
must be considered as the Es-
tablished Religion, a great
art of the people are Armin-
ians, under the forms and dis-
cipline of Calvin, as is also the
case in Scotland. The Ne-
therlanders are generally Cath-
olics, with a limited toleration
to all other sects; but being
now brought under the same
government as Holland, will
F. much increase the
rotestant interest. Popula-
7,000,000. Government, lim-
ited monarchy.
DENMARK
HOLLAND.
Before the French Invasion
of Holland, there were reckon-
ed 1579 Ministers in the Es-
tablishment, 90 of the Walloon
Church, (or Protestant Church
of the United Netherlands)
800 Catholics, 53 Lutherans,
43 Arminians, and 312 Bap-
tists. The French introduced
their infidel philosophy, but it
was not adapted to the people,
who are generally grave and
steady. There are also many
pious Christians, who have not
only contributed freely of their
property to the cause of re-
ligion ; but several of the most
useful Missionaries in Africa
have been from that country,
as Vanderkemp, Kicherer, &c.
There are seven Universities
in the kingdom of the Nether-
lands, of which, those of Ley-
den

TABULAR APPENDIX.
221
Religious Denominations, &c.
DENMARK and its Islands.
Lutherans, Calvinists, and
Catholics ; the latter with
Mennonites (or Baptists) exist
under some restraints and disa-
bilities. Population, 3 mil-
Hions. Government, absolute
monarchy. The Lutherans of
Denmark have departed less
from the original principles of
the Reformation, than any
other part of the Lutheran
Church,
sweden, Norway, and their
dependencies.
Lutherans, Calvinists,
Catholics, and Swedenborgians
(or New Jerusalem Church)
which are in Sweden numerous
and respectable. The Catho-
lics are under some restraints
as to the Publicity of the Re-
ligious ceremonies. The re-
cent union between Norway
and Sweden will make no al-
teration in the state of Reli-
gion,as they were both Protest-
ant kingdoms. Population
4,000,000.
Present Sale ºf Religiºn, &c."
den and Louvain are famous.
Since the erection of the king-
dom of the Netherlands, in
1814, this country has been
fast improving. The national
Bible Society is highly respec-
table, and the means of educa-
tion are diffused throughout
the country.
DENMARA.
The Danes have formerly
taken an active F. in Mis-
sions to the Heathen, particu-
larly in India, and have par-
ticularly countenanced the Uni-
ted Brethren in Greenland, and
in the West-India Islands.
They had also the honour to
patronize and foster the Bap-
tist Mission at Serampore,
when discountenanced by our
East India Company. The
King, it is said, has expressed
a great desire for the instruc-
tion of his subjects, and the
British system of Education is
intended to be introduced.
The Scriptures have been
rinted at Copenhagen in the
celandic Dialect, for the use
of Iceland.
sweden.
A Bible Society has been
formed at Stockholm, which
has co-operated with that in
London, in printing the Scrip-
tures in the Swedish language
and that of Lapland. The
Stockholm Society is also ac-
tive in the circulation of Re-
ligious Tracts in those lan-
guages. A Bible Society has
been also formed at Abo in
Finland, by the aid of the Lon-
don Society, for the printing
of the Finnish Scriptures, to
which

222 TABULAR
APPENDIX.
Religious Denominations, &c.
4,000,000. The government
of Sweden is a limited monar-
chy—of Norway monarchical.
The latter kingdom, which
has long been in a state of par-
tial civilization, is expected to
derive much benefit from its
union with Sweden.
- -
PRUSSIA.
Lutherans, Calvinists, and
Catholics, with a free tol-
eration to others ; which
may partly be attributed to the
infidel principles of Frederick
the Great, and partly to the
influence of Protestant princi-
ples in the country. It is
doubtful whether this general
toleration has been favourable
to the interests of religion.
Population 8,000,000. Gov-
ernment, hereditary monarchy.
The military profession, from
the time of Frederick the
Great, has been very popular
in Prussia, and education has
been too much neglected. At
this time many of the Prussian
States are well furnished with
elementary schools.
SAXONY
Is to be divided, which will
give nearly a million of sub-
jects to Prussia (included
above) and leave about 1,200,-
000 subjects under the old gov-
ernment. The inhabitants are
chiefly Lutherans or Calvinists.
Population 1,000,000. Gov-
ernment, monarchical.
POLAND
Present State of Religion, &c.
which the present Emperor of
Russia has contributed 5000
rix-dollars. There are many
Scientific and Library socie-
ties in this country, and in-
creasing attention is paid to
the establishment of primary
schools. Most of the children
are taught to read. The pres-
ent monarch is anxious to
make himself and his family
popular with his native sub-
jects by promoting their best
interests and general happi-
ness.
PRUSSIA.
Berlin is famous for an ex-
cellent Seminary for the Edu-
cation of Protestant Ministers;
and several Missionaries to the
heathen have been furnished
from that quarter to different
Societies in England. A Bible
Society was formed at Berlin
in 1806, to which the King
himself was both a contributor
and patron.
SAXONY.
Little is known of the reli-
gious state of Saxony, which
has been wholly occupied with
political events. Yet no one
can contemplate the religious
history of this country without
the deepest interest. The na-
tive country of Luther and the
cradle of the Reformation, Sax-
ony

TABULAR APPENDIX. 223
Present State of Religiºn, &c."
Religious Demominations, &c.

ony, like Judea, has now lost,
to a great degree, its share in
the privileges of the Church of
Christ. The greater part of
the population are nominally
Lutherans, though far degener-
fated from the principles and
POLANI).
Catholics, with toleration
to Protestants under certain
disabilities. The Lutherans
are governed by a consistory,
and the Calvinists by a Prin-
cipal and three Seniors. This
state is about being again
formed into a distinct govern-
ment, under the protection of
Russia. Transylvania in 1787
contained 28,700 Socinians,
usually called the Polish
Brethren. Population 6,000,-
000. Government of the pres-
ent “Kingdom of Poland,” a
constitutional monarchy, vest-
ed in a viceroy, who is ap-
pointed by the Emperor of
Russia; with a Senate of thirty
members; and a diet of 77
deputies.
Ractices of the Reformers.
The present reigning family,
and a part of the subjects are
Catholics. Some sciences are
much cultivated, and the lower
classes are generally taught to
read and write. The annual
Book-fair at Leipsic is the
greatest in Europe.
Poland.
The plan of a Bible Society
for this country is just formed
under the auspices of the Em-
peror Alexander. The prin-
cipal part of this fine country
is in feudal lordships, the most
of the people are very ignorant,
and the state of religion, con-
sequently, low. There are
more Jews in Poland than in
any other country in Europe.
Their number has been esti-
mated at 2,000,000. They
possess a great part of the
trading capital of the nation.
And should it please the God
of Jacob to dispose them to
unite their exertions to “as-
semble the outcasts of Israel,
and gather together the dis-
persed of Judah from the four
corners of the earth,” to the




fold of Christ, it would seem
they might be able to effect it.
- - -
There is no efficient system of
Education for the poor in this
country.
224
TABULAR APPENDIX:

Religious Denominations, &c.
Fresnº Sºaſe of Religion, &
Austria, Hungary, and Bohe-
Inla.
The Established Religion
of this great Empire was the
Catholics, but from the inter-
mixture of Protestant states,
cuntains a considerable number
of Lutherans, Calvinists and
other Protestants of all denom-
inations ; and, by the new
Constitution, there is to be a
perfect equality of rights and
privileges among the Roman
Catholic, Lutheran, and Cal-
vinistic churches. In Hungary
it was calculated in 1787, that
the Catholics and Protestants
were nearly equal : besides
which, this kingdom was stated
to contain 223,000 Jews, 50,-
000 Gypsies, and a great num-
ber of Greek Chrstians. Popu-
lation 20,000,000. Govern-
ment, monarchical, nearly ab-
solute.
--- -
switzERLAND, Piedmont, &c.
Switzerland is divided into
22 Cantons : those of Berne,
Zurich, &c. are Caivinists;
Uri, Schweitz, &c. Catholic ;
some are composed of both Re-
ligions, and the French intro-
duced a considerable portion of
infidelity. The Vallais, or in-
habitants of the vallies of Pied-
mont, were formerly called
Waldenses,
AUSTRIA-
The establishment of Bible
and Missionary Societies in va-
rious parts of Germany must
§ subserve the cause of
hristianity. On its being
represented to the British and
Foreign Bible Society, in Lon-
don, that there were upwards
of a million of Protestants in
Hungary, who were in great
want of Bibles, and too poor
to purchase them, 500l. was
given for the formation of a So-
ciety in that country, for print-
ing and circulating the Scrip-
tures in the Hungarian and
Sclavonian dialects, which has
been effected. Bible Societies
have also been lately formed
at Dresden and Hanover. The
United Brethren have spread a
sweet savour of Evangelical
Religion throughout Bohemia,
Moravia, and various other
parts of Germany, from whence
also they have sent Missiona-
ries to the remotest parts of the
earth. Some of the Austrian
Universities are richly endow-
ed, but the great principles of
education are but indifferently
understood in that country, and,
among the more numerous
classes of the community, is
much neglected.
SWITZERLANI).
The Canton of Basle has of
late been remarkable for ac-
tivity in promoting the circu-
lation of the Scriptures, and the
cause of Missions, so long as
they had any means left them.
The modern Waldenses, which
are a simple and pious people,
are divided into 13 parishes
with each a minister; they had
formerly
TABULAR APPENDIX.
2.25

Religious Denominations, &c.
Waldenses, of which, there are
still some remains; but a great
part of the people were driven
by a long and cruel persecu-
tion within the pale of the Ro-
man Church, in which they
still continue. Population 4,-
000,000. Government—each
Canton is an independent re-
public, but the whole are uni-
ted in a confederacy, governed
by a general diet. In some of
the Cantons the government is
democratic, but in most of them
it is obligarchic with few lim-
its.-The government of Pied-
mont is monarchical,
*----
Frt ANCE.
Catholics, with free tolera- ||
tion to Protestants, who are
very numerous in the South of
France, but with a great num-
ber of Infidels throughout the
country. Jews, and all other
denominations, are likewise tol-
erated. Population, 24,000,-
000. Government, limited mon-
archy.
I’resent State of Religion, &c.
formerly 15 great schools, 90
smaller, and two Latin schools.
Both the ministers and schools
subsisted in a great measure
by charitable assistance from
Holland, Switzerland, and even
England: but the events of
the late war have reduced
them to much wretchedness
and misery. Ever since the
establishment of the free insti-
tutions of Switzerland, this
country has been much distin-
guished for the general infor-
mation of its citizens. The
Protestant Cantons, at least,
have educated their children
as well as any part of Europe.
Geneva, the largest city in the
country, where the Reforma-
|tion was matured by Calvin
and his associates, and which
became the nursery of the
* Presbyterian church, has al-
ways taken the lead in educa-
tion, and has now a very flour-
ishing university. At present,
Switzerland is recovering from
the deselations of the late wars.
Education is º for by
the support of Primary Schools.
FRANCE -
In the South of France the
gospel is heard with eagerness,
and evangelical ministers from
other countries are received
with open arms ; the fullest
liberty of conscience is allow-
ed, and there is an university
for the education of the pro-
testant clergy. Mr. Martin, a
young minister from Bour-
deaux, is now in England for
the express purpose of learn-
ing the new system of educa-
tion, with a view to introduce
it into his native country. Re-
ligious



20
226 TABULAR
APPENDIX.
Present State of Religion, &c.
Religious Denominations, &c.
ligious toleration and the gen-
eral distribution of landed
property, effected by the late
changes in France, have given
a spring to education among
that wealthy and active peo-
ple which is likely to produce
the happiest effects. The pro-
testants are making great ex-
ertions to promote the interests
of religion and education, with
much encouragement and suc-
cess. Here are 22,300 “ Pri-
mary Schools.” Still the great
majority of children are with-
out education.

SPAIN AND PORTUGAL.
Catholics, without Toleration
to any other Denomination.—
The late Cortes shewed a dis-
position to enlighten the peo-
ple, and tolerate Protestants ;
but Ferdinand VII. since his
return has re-established the
order of Jesuits, and the Inqui-
sition ; and liberal men have
been made the objects of per-
secution.—The Catholic Cler-
gy in Spain are estimated at
200,000, and in Portugal but
little less. In Portugal the
same bigotry and superstition
prevails, but the assistance
they have received from the
English inclines them to some-
what more liberality ; and
English Protestants may live
unmolested, though not below-
ed. Population, 13,000,000.
The Government of Spain is a
limited hereditary monarchy,
the power of making laws is
fixed in the Cortes jointly with
the King—The Government of
Portugal is monarchical, with
a. Cortes like that of Spain.
SPAIN-
The introduction of an Eng-
lish army into these countries
had a tendency to weaken the
prejudices of the people against
protestants as heretics, though
there is little to recommend
true religion in the general
morals of the soldiers. Some
of the late Cortes were also fa-
vourable to a reformation of
religion, and of the priests,
which has been lately given as
the true reason of their being
so obnoxious to the present
government, which is certainly
under the influence of the
church. The Spanish univer-
sities, which have heretofore
been numerous, and all their
literary institutions, are in a
low state. The pernicious ef-
fects of monastic influence have
excluded the modern improve-
ments in education. The
country appears to be getting
into a settled state under the
ancient regimen ; and the late
commotions, it would seem,
must produce an activity fa-
vourable to true religion and
education. The operations of







the press are rapidly increas:
ing, and the effect is sure.

TABULAR APPENDIX.
27
º
-
Religious Denominations, &c.
Present State of Religion. &c.
ITALY, including Naples and
Sicily, Sardinia, &c.
Rome is the metropolis of the
Catholic Church, and the Pope-
dom. Notoleration to Protest-
ants can be expected here,
though the Pope shews some
peculiar civilities to the Eng-
lish nation, for which he has
certainly abundant reason
but he has complained of a
protestant church being allow-
ed at Venice. There are 9 or
10,000 Jews resident in Rome
and its vicinity.
The inhabitants of Naples
and Sicily (about six millions)
are also Catholics. In 1782
there were counted in Naples
above 45,525 priests, 24,694
monks, 20,793 nuns ; but the
next º a decree passed to
dissolve 466 convents, which
must have greatly lessened
them. Population 15,000,000.
Government, monarchical.
ITALY.
A protestant congregation
has been lately formed at Na-
ples ; the government has
granted them one of the unoc-
cupied churches for their wor-
ship, and there seems a great
ºf. to listen to evangel-
ical preaching. It is said also,
: that the Pope has complained
of the protestant worship being
tolerated at Venice. §§
bigotry has long had less influ-
ence in Italy than in some oth-
er countries. Little of reli-
gion remains in this fine coun-
try but the forms of the cath-
olic church. The state of
education is very low. And,
although monastic influence is
declining, the indolence of the
people prevents any great ef.
forts for its revival.
turkey in Europe, with the
Isles of the Archipelago.
The Empire is J.Mahometan,
and Toleration is purchased by
the payment of a capitation
Tax. Of Christians, those of
the Greek Church are far the
most numerous, and are in some
parts (as in Moldavia and Wal-
achia) admitted to places of
trust and honour. The Greeks,
in general, are subject to the
Patriarch of Constantinople in
ecclesiastical matters ; but
there are some Armenians,
Copts, Nestorians, &c. The
Jews are very numerous, and
subject to a chief of their own
nation. Government despotic.
Population, 8,000,000.
º
TURKEY.
It is hoped among the Greek,
as well as Protestant Chris-
tians, thinly scattered over this
empire, may be found the seed
of a future Christian church,
whenever it º please God to
open a door for the Fº to
enter this country. Great ef-
forts are made by the Greeks,
amid all the burdens of their
oppressive war, to restore their
ancient literature. Should they
obtain their independence, of
which the prospect is favoura-
ble, there is reason to expect
the establishment of Christian-
ity among them, on gospel
principles, which may open the
way for the restoration of the
church to the land of its nativ-
ity. From the indolent and
dissolute Turk little is to be
expected.
228
TABULAR APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
Russia in Europe.
The Greek Church is the es-
tablishment in this country,
with a free Toleration to Ras-
kolniks, or Dissenters, as well
as to Catholics, Protestants and
Jews.
The Church is governed, not
by the patriarch of Constanti-
nople, as formerly ; but by a
grand national council of Ec-
clesiastics, in which the Em-
peror has a layman of high
rank as his representative.
The church service is perform-
cd in the old Sclavonian lan-
guage.—[Pinkerton.] Popu-
ſation, 33,000,000. Govern-
ment, a Constitutional mon-
archy.
Aşi A.
Russia in Asia, including Sibe-
ria, Kamschatka, &c.
The Greek Church is the es-
tablished religion in all the civ-
ilized provinces; but with a
general toleration throughout
this vast empire. A great part
of the inhabitants of the Desert
are Pagan Tartars of the Sam-
man religion. Some attach
great importance to the form
of their whiskers ; and the Al-
taians are so fond of military
show, that they dress up their
idol deit -
officer of dragoons. The Kam-
schatkans have been converted
to the Greek religion by a ten
years exemption from iſ tº
es! Population, 3,000,000.
Government, monarchical.
in the uniform of an
!.
-
RUSSIA. -
The emperor's patronage of
bible societies in É.i.
Moscow, &c. cannot but have
a favourable aspect to the cause
of true religion. Mr. Pinker-
ton gives a pleasing account of
the orthodoxy of the Greek
Church, as to the main points
of the Christian religion, and
mentions several denominations
of Raskolniks (or Dissenters)
who discover much of the life
and power of religion. Under
the munificent patronage of the
emperor and the benevolent
exertions of many of the nebil-
ity, the interests of education
are much improving. But
much is to be done, for the
greater part of the peasantry
are in a most ignorant and de-
pressed state.
-
AşıA.

Russia in Asia.
The United Brethren have
long had a missionary estab-
lishment at Sarepta, and the
Russian government encourag-
ed protestant settlements on
the banks of the Wolga. Some
years since the Edinburgh mis-
sionary º also attempted
a mission at Karass, near As-
trachan : but all were broken
up (at least for the present) by
the calamitous effects of the
late war. The missionaries of
both settlements have, howev-
er, in the mean time been use-
fully and honorably employed
in translating the New Testa-
ment, the one (whose work is
already in circulation,) into the
Turkish language, and the
other into that of the Kalmuck
Tartars, many of whom have
embraced

TA BULAR APPENDIX.
229

*
... Religious Denominations, &c.
Present State of Religion, &c.
TURKEY in Asia.
Mahometans occupy Pales-
time, or the holyland, Syria, Me-
sopotamia, and other countries,
the scene of Scripture history:
but there are also many Jews
and Christians, of various de-
nominations, who are indulged,
by paying for it, with living un-
der the ecclesiastical govern-
ment of the respective patri-
archs, whether of Jerusalem or
Antioch, Alexandria or Con-
stantinople. The same may be
said of the Nestorians, Armeni-
ans, and other reputed sectaries.
Population, 10,000,000. Gov-
ernment, monarchical, and irreg-
ular, void of liberty.
ARABI.A.
Mahometans, Sabeans, and
Wahabees. Population, 8 mil-
lions. Government—Each in-
land tribe is under the govern-
ment of petty princes,(orSheiks.)
They have no other laws than
those found in the Koran.
embraced Chistianity in the
Greek Church. A mission is
also in contemplation to the
Mongul, and Manjur Tartars,
who reside in that part of Sibe-
ria which borders on the Chi-
nese empire. -
Bible societies have been
formed, not only at Petersburgh
and Moscow under royal patron-
age, but in the provinces of
Esthonia and Livonia, for the
express purpose of printing the
New Testament and religious
tracts in those dialects.
TURKEY, Arabia, Persia, Tar-
tary.
No Mission has yet been at-
tempted to these countries, but
the way is preparing by printing
the Scriptures in almost all the
various languages of the East.
A mission was attempted by the
late Mr. Bloomfield at the Isle of
Malta, with a view to introduce
the gospel into the Greek Isles,
and eventually into Turkey ;
but the pestilence which raged
there, and the death of that mis-
sionary, have hitherto retarded
the object. It is not, however,
forgotten. Dr. Naudi has been
attempting to excite attention to
it among the Christians residing
on the borders of the Mediterra-
nean ; and mentions it as a pro-
mising circumstance, that there
have been of late many conver-
signs of Jews residing in those
parts. A late decree in Persia
has permitted the public reading
of the scriptures. No part of
the world affords a more inviting
20*. - scene
230
TABULAR APPENDix.

Religious Denominations, &c.
PERSIA.
Mahomefans of the sect of
Ali (who differ from the Turks
as to the true successor of Ma-
homet;) also Sufis and Gaurs,
or Guebres, the disciples of Zo-
roaster. Population, 10 mil-
lions. Government, absolute
despotism ; frequently rigorous
and tyrannical—The King is re-
garded as master of the lives
and property of his subjects.
'I'ARTARY.
Mahometans, Pagans, and
worshippers of the Grand La-
ma.—[See Shamans.] Popula-
tion 6,000,000. Government—
$ontrolled by independent chiefs.
CHINA.
Pagans of various sects, but
ehiefly worshippers of Foe.—
There are some Catholics,
Greeks, and Jews among them,
rather by connivance than legal
toleration. The Russians have
a church at Pekin, and the Jews
a synagogue at Kai-song-ſou.
The catholics notwithstanding
the persecution they have met
with, boast of 60,000 converts
still in Pekin. Population 250
millions. Government, patri-
archal and despotic.
JAPAN.
Pagans, particularly Sintoos,
Budsoes, and a kind of moral
philosophers. [See Japanese.]
The celebrated Francis Za-
vier, and other Jesuits, com-
menced a mission here in 1549,
and
- --->
Present State of Religion, &c.
scene for Christian enterprise
than western Asia. The truths
of God, so long taught in those
extensive and populous coun-
tries, by the labours of prophets
and apostles, cannot be wholly
obliterated from the traditions
of the people. Their present
state, from all the facts which
we obtain, clearly evinces a de-
gree of preparation for the re.
ception of the gospel.
CHINA.
The Jesuits undertook a mis-
sion to this country in the 16th
century, on the plan of blending
the catholic religion with that of
Foe and the philosophy of Con-
fucius ; this however was dis-
approved by Pope Innocent X,
and he enjoined a renunciation
of their idolatries. In 1788 it
was reported that the catholics
had, in the course of 30 years,
made 27,000 converts in the
province of Sushchuen, and
30,000 in Nankin; but a storm
of persecution gathered soon af-
ter this, and the name of Chris-
tianity became peculiarly obnox-
ious in China. A Chinese
Edict has lately been issued
against the introduction of Mis.
sionaries and their books into
this country, yet the late Dr.
Morrison
TABULAR APPENDIX.
231
Religious Denominations, &c.
and were followed by the Fran-
ciscans. Their success at first
was rapid and extraordinary;
but their imprudence (as is as
serted) brought on a persecution
which lasted 40 years, and end.
ed in their utter extermination.
Population, 25,000,000. Gov-
ernment, absolute monarchy.
THIBET, or TIBET.
The worship of the Grand
Lama is the established religion
(see Thibetians) mixed with va-
rious shades of Paganism. Pop-
ulation 2,000,000. Subject to
£hina.
Present Slate of Religion, &c.
Morrison has long been employ-
ed, at Canton and Macao, with
indefatigable labour, in instruct-
ing the natives and translating
the Scriptures into the language
of that vast empire. And, hav-
ing been joined by Mr. Milne,
the great work of the translation
has been completed. Though
the missionaries may not be al-
lowed to penetrate to the interi-
or of the empire, they find
means, by the assistance of the
natives, whose curiosity is much
excited, to convey the scriptures
and religious tracts into many of
the great provinces. There are,
already, five missionary stations,
and nine missionaries, connect-
ed with which are thirteen
schools. The gospel is occa-
sionally preached in Chinese
and Malay. Upwards of 150
thousand Christian publications
have been printed, besides many
copies of the Scriptures.




-
isola beyond the Ganges, in-
cluding the Birman Empire,
Malaya, Siam, &c.
The Birman and Siamese
Hindoos, are disciples, not of
Brahma, but of Boodu ; but
the Malays are chiefly Mahom-
etans. Some Dutch and Por-
tuguese settlements exist in dif-
ferent parts of this extensive
country. The Catholics boast
of 300,000 converts in Tom-
quin, and 160,000 in Chochin-
China. Population 20,000,000.
Government, chiefly despotic.
INDIA.
The Baptist Foreign Mission
Society of this country have a
mission at Rangoon, in the Bir-
man Empire, in connexion with
the English mission at Seram-
pore. This is conducted with
prudence and great persever-
ance. And, though the obsta-
cles arising from the sanguinary
despotism of the government,
and the extreme ignorance and
obstimate paganism of the peo-
ple, are great, it has not been
without success, and its pros-
pects are encouraging.


232 TABULAR
APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
HIN DOOSTAN.
The native inhabitants are
Hindoos, (followers of Bramah)
Mahometans and Persees ;
among whom, about 14 millions
are leckoned to be British sub-
jects. The Afghans are sup-
posed to be the descendants of
the ten tribes of the Israelites
carried into captivity, to whom
a mission is projected from G,
Britain. It is mentioned, in
some accounts, that there is a
considerable body of professing
Christians in the interior of the
country. In the report of Dr.
Kerr, the Christians of St.
Thomas are stated at 70, or
80,000; the Syrian Catholics at
90,000, and the Roman Catho-
lics (strictly so) at 35,000. For
the use of the Syrian Christians,
a Malayan version of the New
Testament has been lately print-
ed at Bombay.
For the religion of the natives
see Hindoos and Yogeeys. The
forms of government are various,
but chiefly monarchical. Pop-
ulation 100,000,000.
HINDOOSTAN.
Almost all the existing Mis-
sionary Societies have made at-
tempts to convert the Hindoos.
The “ Society for promoting
Christian Knowledge” has Mis-
sionaries at Trinchinopally,
Tanjore, Madras, and Cudda-
lore. The Danes while they
had possessions in the East In-
dies, where active in this good
work. The Baptists have been
particularly successful; besides
the settlement at Serampore,
they have missionaries at Cutwa,
Goamalty, Dinagepore, Saddo-
mahl, &c. in Bengal, and in
other parts of India. Calcutta
itself is not the seat of infidelity
as formerly; but contains many
hundred serious Christians in all
the ranks of society.
The Missionary Society (of
London) has missionaries in Wi-
zigapatam, Madras, Ganjam,
Bellary, Chinsurah, Oodagerry,
&c. The Society for missions
to Africa and the East have also
two or three missionaries, with
native readers and catechists ;
and there are perhaps among all
the Societies, nearly 100 per-
sons engaged in the instruction
of 100 millions of inhabitants
The United Brethren had a
Mission in the neighbourhood of
Tranquebar, and attempted one
in the Nicobar Islands, but both
have failed.
An Auxiliary Bible Society
has been formed at Calcutta to
co-operate with the Society in
London, and with the Baptist
missionaries
TABULAR AppENDix.
233

Present State of Religion, &c.
Religious Denominations, &c.
Asiatic Isles, Ceylon, Celebes,
orneo, Java, &c.
Pagans and Mahometans, with
an intermixture of European set-
tlers of various nations. The in-
habitants of Amboyna, a Dutch
settlement, were in 1796 more
than 45,000, among whom were
nearly 16,000 protestants, and
about 25 Christian chapels. The
native religion of Ceylon is the
same as that of the Birmans; be-
sides which it is said to contain
100,000 protestants, a great num-
ber of papists, and in the whole
about a million and a half of in-
habitants. Population 20 mil-
lions. Government chiefly des-
potic.
missionaries, in translating and
printing the scriptures in every
considerable language of the
East ; and great progress has
been already made in this im-
portant work. The American
mission at Bombay, with branch-
es in the vicinity, was establish-
ed in 1814, and has been con-
ducted with great prudence and
fidelity. It has sustained severe
trials from the ravages of dis-
ease, but has been favoured with
much success. Great exertions
are made for the instruction of
native children, and the mission-
aries have more than a thousand
in their schools. -
ASIATIC ISLE.S.
The London missionary society
has 3 missionaries at Batavia, the
capital of the Isle of Java, under
protection of the British govern-
ment, one of whom is invited to
Amboyna, the chief of the Mo-
lucca Isles. Here many Chinese
reside, and others trade, by
whom it is expected Christianity
may be carried into the heart of
China. The same society has
two or three missionaries in Cey-
lon, and the Baptists one. The
Methodists have also very re-
cently commenced a mission in
this island, and all have been
very favourably received. A
bible society was formed at Co-
lumbo, in this island, 1812.-
The American mission at Cey-
lon, established in 1816, is in a
very prosperous state. It occu-
pies several stations, and has not
less than 800 adults and children
in its schools. A physician and
a printer are attached to the mis-
sion. A considerable portion of
the natives of Ceylon and some
parts of India are able to read,
TABULAR APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
AºSTRAL.A.S. As
Under this term are compre-
hended the vast and innumera-
ble islands of the South Sea.
NEW HOLLANT).
Geographers are not yet
agreed whether to call this a con-
tinent or an island, or several ad-
jacent islands; the whole length
being 1960 miles, and its breadth
1680, which is nearly two thirds
the size of Europe, besides the
surrounding islands. The ori-
ginal inhabitants are savages of
two or three races, and in the
lowest state of barbarism. In
1770, Captain Cook took posses-
sion of the eastern coast in the
name of his Britanic Majesty,
and called it New South Wºº.
and here a colony has been set-
tled, at Sidney Cove, chiefly
formed of convicts from Great
Britain. Dr. Carey estimated
the populationattwelve millions;
but I can find no authority to jus-
tify such a calculation; the coast
is thinly peopled, and great part
of the interior perhaps uninhab-
ited. Van Dieman’s Land, for-
merly supposed a part of New
Holland, is found to be a sepa-
rate island. On mature consid.
eration I cannot rate the whole
population at more than four
millions.
AUSTRAL.A.S.T.A.
NEW SouTH WALES.
At Sidney Cove, in 1809, the
population amounted to between
8 and 9000, and has been grad-
ually increasing. The gospel is
preached by Mr. Marsden, Chap-
Iain to the Colony, and Schools
opened under his patronage.
Several of the missionaries sent
to the South Seas have occasion-
ally resided and preached here ;
schools have been opened both
for the Europeans and natives,
and one of them has met with
very encouraging success in his
attempts to teach the latter, who
prove far more docile than was
expected.
New ZEALAND, New Guinea,
New Britain and Ireland, &c.
New Zealand is the most con-
siderable island in this neigh-
bourhood, heing about 600 miles
in length, and 150 broad. The
others are inferior islands, differ-
ing greatly in population, but the
whole probably not exceeding
1,000,000,
NEW ZEALAND-
An island (600 miles in length
by 150) has been lately made a
gº. station, by the Church
Society for missions to Africa
and the East.
TABULAR APPENDIX.
235

Religious Denominations, &c.
Present State of Religion, &c.
PolynesiA., Pelew Isles, La-
drones, Carolines, Sandwich
º Marquesas, Society Isles,
N.C.
After all that Navigators have
said, I dare not reckon the in-
habitants of these islands at
more than the preceding. Pink-
erton remarks that navigators
have overrated them at least ten
to one.
Marquesas, Society Islands, &c.
This is proved to be the case
with Capt. Cook : and it is not
likely that either Forster or La
Perouse were more accurate.
Otaheite had been rated at 160,-
000. The missionaries found
it to contain little more than
16,000. On the other hand, Mr.
Pinkerton, who makes this re-
mark, has been quite as much
mistaken in under-rating the
population of some other places,
particularly the Cape. I take
the population collectively at
1,000,000.
AFRICA.
States of Babary.
Mahonetans, with a considera-
ble number of Jews ; but few
Christians, excepting what are
in a state of slavery. Population
3,000,000. Government, des-
potic.
H
North Western Coast.
This district comprehends a
great number of independent
tribes or nations, as the Monsel-
mines,
OTA HEITE.
This is the only one of these
islands on which a permanent
mission has been established, af-
ter the perseverance of more than
20 years. The king himself has
made a profession of Christian-
ity, though not a very honourable
one ; schools have been estab-
lished to instruct the natives,
particularly their children.
Christian church has been form-
ed among the natives of Otaheite,
and civilization may be expect-
ed to advance rapidly. Mission-
aries are solicited for some of the
other islands. On the whole, no
Pagan country in modern times
has been Christianized with more
success, than the islands of the
South Seas,
--
AFRECA.
Barbary.
Christianity can be expected
to make no progress in these
states while the system of Piracy
is tolerated, and every Christian
made a slave : but it is hoped
the restoration of peace in Eu-
rope, will lead to the suppression
of this system of cruelty and
violence.
Western Coast.
Towards the end of the last
century a Company of Benevo-
lent persons, in this country,
formed a settlement with a view
to the civilization of Africa º:
the
236
TABULAR APPENDIX.

Present State of Rºlision, &c.
Religious Denominations, &c.
-
mines, Mongearts,” Foulahs,
Jaloofs, Feloops, Mandangos,
and many others, as far interior
as the Great Desert. Most of
these are Pagans, except the
Foulahs, who are Mahonetans,
as are also the wandering inhabi-
tants of the Desert. The Fou-
lahs are a very powerful nation,
and make war on their neigh-
hours to procure slaves for the
Europeans, Population 4,000,-
600.
--- -
Nigritia, or Negroland, and the
coast of Guinea,
Runs far across the continent
on the North side of the great
chain of mountains, and furnish-
es, as well as Guinea, a consid-
erable portion of victims for the
slave trade. Some of these parts
are very populous, as they must
* A Jew is not suffered to enter this
country under pain of being burnt
alive.
be.
the extermination of the Slave
Trade ; but the settlement was
destroyed by some French ships,
and afterwards given up to the
British government. Mr. Ny-
lander is chaplain of the Colo-
ny ; and in 1811 the Wesleyan
Methodists sent out Missionaries
thither.
The Church Society for Mis-
isons to Africa and the East have
stations at Bashia and Canofee
(both on the Rio Pongos) where
they have erected Churches and
founded Schools. The govern-
ments of Great Britain and the
United States have lately enter-
ed into a Convention for the pur-
pose of effecting a total suppres-
sion of the slave-trade, on the
coast of Africa, so long the bane
of that degraded country. In
this design it is expected that all
Christian nations will concur.
Should this measure succeed,
and the present attempts to
establish colonies of civilized
coloured people, on the western
coast, be found practicable, the
prospects that Africa may be-
come civilized, will be more fa-
vourable than they have been for
ages.

TABULAR APPENDIX.
237
Religious Denominations, &c.
Present State of Religion, &c.
be to furnish, as it is said they
did, 100,000 slaves annually to
the West Indies. The king of
Benin, who possesses but a small
º of this territory, is said to
e able to raise an army of 100,-
000. Widah is also very popu-
lous, and Haussa has been said
(falsely no doubt) to be more
Fº than London. The
"rench have agreed to give up
the slave trade north of Cape
Formosa. Population six mil-
lions.
South Western Coast.
This includes the Kingdoms
of Loango, Congo, Angola, and
the extensive country of the Ja-
gas, and many other tribes as far
south as the Damaras. The Por-
tuguese sent Catholic missions
to some of these countries as
early as the 15th century ; and
some converts have been made to
their Christianity, but in general
this part of Africa is involved in
Paganism. See Negroes. Popu-
lation, three millions.
Damara, Namaquas, and Coran-
Inas.
The Damaras are divided into
five tribes ; those who reside
near the coast are very poor, and
many become servants to the
Namaquas: farther inland some
become rich in cattle (the only
riches of those countries) and
upon the death of such, the horns
and bones of the animals they
have consumed are laid upon
their graves, as trophies. They
are naturally mild, and treat
their prisoners with humanity.
The Namaquas are known to
have 10 tribes, and the Coran-
mas 15, [Campbell.] Population
one million.
-
South West Coast.
In the 15th century some Por-
tuguese missionaries persuaded
the King of Congo and his sub-
jects to receive the Roman Cath-
olic Religion; and they were
followed by some others; but
they soon revolted again to Pa-
ganism, and have not yet been
visited by Protestant missiona-
I’les.
DAMARA, &c.
The Missionary Society (of
London) have two settlements in
the Namaqua Country, Pella
and Mr. Schmelin's station on the
Orange River ; also one among
the Corannas, called Orlam
º and more recently Bethes-
3.
21
-
238
TABULAR APPENDIX.

Religious Denominations, &c.
Colony of the Cape.
Calvinists, and chiefly Dutch-
men: the settlement having
been peopled from Holland; but
general toleration prevails under
certain restrictions. The popu-
lation in 1810 was ascertained to
exceed 81,000, of whom 50,000
were Hottentots or slaves.
Boshesmen's Country, and Caf.
Tarla.
The Boshesmen, or Bushmen,
are a wild nation with no settled
abode, who traverse the country
to the extent of 8 or 9 degrees of
jongitude, and plunder when-
ever they can find opportunity.
The term Caffraria, or the land
of infidels, was probably given to
this country by the Arabs, and it
is certain they are in the rudest
state of Heathenism ; but their
country is far more populous than
that of the Bushmen, or the Co-
rannas. These nations, with the
inhabitants of the Cape, may
form a population of one million.
Governed by chiefs.
Griquas, Bootchuanas, and other
neighbouring Nations.
These are numerous and pow-
ſuſ, the city Latakoo alone has
about 0.000 inhabitants; and the
anital ºf Mºlºnnanas is 3 times
- ºn S
Prºsen State of Religion, &c.
CAPE.
The United Brethren have long
had two flourishing Settlements
in this colony—one at Groene
(fermerly Bavian's) Kloof–the
other at Genadendal (Gnaden-
thall) or Grace Vale.
The Missionary Society (of
London) have several settle-
ments in these parts—viz, at
Stellenbosh (between the Mora-
vian Stations)—at Tulbach or
Rodesand, where Mr. Vos re-
sides—at Zurbrak near Zwellen-
dam—at Hooge Kraal in George
Drosay : and, towards the east
end of the Colony, at Bethels-
dorp near Algoa Bay, which was
founded by Dr. Vanderkemp :
but as this last has been found an
inconvenient situation for a Mis-
sion, a new Settlement has been
formed farther East (on a spot
pointed out by the Governor)
and called Theopolis, which may
at present be eonsidered as the
principal missionary station of
this Society in South Africa. An
Auxiliary Missionary Society
exists here, and another in Graaf
Reynet, which approaches the
limit of the Colony towards Caf-
fraria. Here resides Mr. Kicher-
er, the minister, and the 3 con-
verted Hottentots, who visited
England in 1803, 4, a great re-
vival of religion has recently
taken place in all these stations:
and several African Preachers
(one a Hottentot) have been ap-
ointed as Itinerants to assist the
Luropean missionaries.
GRIQUAS.
The same Society have a mis-
sion at Claarwater, now called
Griqua Town, where King Gika
and his people profess great
respect for º Vºndeº,
willo

TABULAR APPENDIX.
23.9
Religious Denominations, &c.
2.1arge. They are all Pagans.
[Campbell.] Population one
million.
---
EASTERN COAST-
Tambookies, Mambookies, and
the inhabitants of the coast, as
far as Delagoa Bay, are Pagans
and Mahometans, mixed with
some Portuguese Christians, who
of course are Catholics. Popu-
lation one million.
InTERIOR COAST-
As not more than half this
quarter of the Globe has been
hitherto explored by Europeans,
and even that very imperfectly,
it is but reasonable to assign a
considerable population to this
great extent of unknown country,
which is wholly Pagan. Popu-
lation four millions.
Present State of Religion, &c.
who resided some time among
them.
The King of Latakoo, on a
visit from Mr. Campbell, ex-
pressed his willingness to receive
missionaries, and promised to
be a father to them. A mission
is therefore immediately design-
ed to Latakoo, and to Malapeet-
ze, and Makoon’s Kraal–Sta-
tions farther to the East, where
the inhabitants have expressed
the same willingness to receive
instruction.
ABYSSINIA.
Christians of the Abyssinian
Church (which see.) They prac-
tise circumcision, and some other
Jewish rites ; but were convert-
ed to Christianity between the
4th and 6th centuries, and still
retain the name of Christians.
Population three millions. Gov-
ernment, monarchical.
ABYSSINIA-
In the latter part of the last
century the United Brethren sent
Missionaries into Egypt, with a
hope of their penetrating into
this country, which proved im-
practicable, and the door at pres-
ent, seems shut against the Gos-
pel, as much as in any pagan na-
tion whatever. This country is
the ancient Ethiopia, and the day
cannot be very distant when
Ethiopia shall stretch out her
hand unto God.

240
TABULAR APPENDIX.
Reilgious Denominatious, &c.
Present State of Religion, &c.
NUBIA.
A miserable country, and in
some parts thinly peopled.
chiefly with Mahometans. Sen-
aar, however, one of its cities, is
said to contain 100,000 persons,
and Dongola about half as many.
Population one and a half mil-
lion. Governed by chiefs.
EGYPT.
Mahometans, Jews and Copts.
This country is known to be very
populous. Cairo alone is reck-
oned to contain 300,000 inhabi-
tants. Population three millions.
Government is invested in the
Hands of 24 Beys.
Mapagascan, and other Isles on
the Eastern Coast.
Pagans, with some European
strangers of different nations.
The inhabitants, which are very
numerous, bear the character of
intelligence and hospitality.—
Population four and a half mil-
lions.
--- -
Islands on the Western Coast.
Partly Pagans, and part
Catholics or Protestants, accord-
ing to the European É. to
whom they belong. Population
one million.
EGYPT.
The Gospel was introduced
into Egypt before the close of
the first century, but expelled
again by Mahometanism during
the 7th and 8th. There is, how-
ever, a considerable number of
Copts in the country, who retain
the name, and many of the forms
of Christianity.
MADAGASCAR.
Dr. Vanderkemp had long in-
tended a mission to this island,
and was about entering upon it at
the time of his death. Mr. Mil-
ne has since visited it to make
inquiries, and it will no doubt
become a º station of
#. importance. The London
Missionary Society has sent mis-
sionaries to this Island, who have
been received by the native gov-
ernment with much attention and
gratitude. The extent and popu-
lation of Madagascar are suffi-
cient for a great Christian coun-
try.

TABULAR APPENDIX.
241
Religious Denominations, &c.
NT. A.M. º. ICA.
westERN coast, and Indian
Tribes in the North.
The inhabitants are Pagans of
various Indian tribes, thinly scat-
tered over the continent, and
much diminished by disease and
war ; yet it must be considered
there are many tribes and coun-
tries yet unknown—I therefore
take them at half a million.
sPAN1sh Dominions, including
JMearico.
These nations being, by the
power of Spain, and the arts of
the Jesuits, reduced under the
Spanish Dominion, of course pro-
fess the Catholic Religion, and
are in great measure civilized.
The inhabitants in 1803 were
estimated at six millions and a
half, and supposing they were
exaggerated, as some think, I
cannot conceive they ought now
to be taken at less than eight
millions.
UNITED STATES.
Christians, of all denomina-
tions, Infidels, and Jews, with
equal rights and privileges. The
National government and most of
the State governments explode
all religious establishments, as
inconsistent with the full enjoy-
ment of civil liberty. Public
sentiment requires that no man
shall have any better prospects
Present State of Religion, &c.
INT. Alſº RTCA.

SPANISH DOMINIONS.
The Spaniards consider these
nations as converts to Christiani-
ty ; but it is, unhappily, to their
own religious bigotry and super-
stition. There are said to be,
however, in New Mexico, thirty
villages of Christian Indians,who
live in society and industry, pro-
ſessing the catholic faith.

*INITED STATEs.
The most numerous religious
denomination in this country is
the Congregationalists and Pres-
byterians, who are united in com-
munion and constant intercourse.
Next to this is the Baptists, who
are in all parts of the country.
The Methodists are also numer-
ous, and not less extensive.
There are also many Episcopa-
of civil privileges and promotion, lians, a considerable number of
in consequence of being a Chris- Quakers, Dutch Reformed, Ger-
- - -
tian, and that no one shall be re- man Lutherans, and others. The
quired to support any of the in- -
stitutions of religion but by his the º in doc-
explicit consent. There is, how-trine an
Baptists, generally, agree with

ecclesiastical govern-
ever, in most of the constitutions, ment, differing only in Baptism.
or, at least, in the practice of the The Methodists are generally
governments, a general acknowl- agreed with the Episcopalians in
edgment 21*
242
TABULAR APPENDIX.

Religious Denominations, &c.
Present State of Religion, &c.
edgment of the truth and obli-
gations of Christianity. At the
same time, the great question
whether a community can exist,
or will exist, without the influ-
ence of religion, can receive very
little light from this experiment.
The United States were original-
ly settled by Europeans who had
been accustomed to the estab-
lishments of Christianity in their
native countries. They brought
their religious opinions and
usages with them, and these con-
tinue to this day. Associations
for religious purposes and regu-
lar worshipping congregations
were founded in all the settled
parts of this country, and conve-
nient edifices were erected for
the worship of God, with all their
necessary attachments and ven-
erations, before this general re-
laxation of the laws took place.
This state of things, in our early
history, gave an impulse to the
interests of religion, which will
long have a powerful influence.
Population, about 10,000,000.
doctrine and ecclesiastical gov-
ernment, the principal difference
being in the use of the liturgy.
The number of worshipping as-
semblies on the Sabbath, and the
number of persons devoted to the
work of the ministry, are less,
in the United States, in propor-
tion to the population, than in
most other Christian countries.
The only religious Institution,
which unites all denominations in
this country, is the American Bi-
ble Society. The annual income
of that society is about 45,000
dollars. The American Board
of Foreign Missions is doing
much for the heathen, and has
an income of near 60,000 dollars.
The Baptist Board of Foreign
Missions is active and useful.
All Christian denominations in
the United States send mission-
aries to the destitute parts of our
own country, and several to for-
eign parts. No Christian country
is more favoured with religious
revivals than this.
The United States have no
extensive Universities, like those
of Europe, but we have numer-
ous Colleges, which are more
suited to our state of society, and
many of them highly respectable.
And no country in the world is
so well supplied with academies
and common schools. The ru-
diments of education are accessi-
ble to all, and a liberal classical
education may be obtained by a
large portion of the commu-
nity.
In the slave states, more liber-
al sentiments begin to prevail
with regard to that unhappy por-
tion of our population, and pru-
dent persons are permitted, in
many instances, to teach the ru-
diments of education and the
leading

TABULAR APPENDFX.
243
Religious Demominations, &c.
Present State of Religion, &c.
BRitish Dominions in America.
Protestants and Catholics, the
latter being the established Reli
fº in Canada, while the estab-
ishment in New Brunswick,
Newfoundland, &c. is that of the
Church of England. Population,
half a million.
The Coasts of Labrador and
West Greenland are too thinly
peopled to admit a distinct enu-
meration in this brief Sketch.
S. A.M.E.R. ICA.
CARACCAS.
The inhabitants of this pro-
wince, at the time of the French
invading Spain, declared them-
selves independent ; and are not
willing to resign their independ-
ence, though the ancient family
is restored—They are Catholics.
Population, one million and a
half. Government, Republican.
NEW-GRANADA.
Catholics. Population, ene
million and a half. Government,
Republican.
PERU-
Catholics, Population, two
ºillions, Government, Spanish
Monarchy,
leading principles of the gospel
to slaves.
British Dominions.
There are several missionary
stations also in the Back Settle-
ments of Canada, &c. supported
by various American Societies,
by some in England, and by the
United Brethren. “ The Society
for propagating the Gospelin For-
eign Parts' employs Chaplains in
many towns of Canada, New-
Brunswick, and Newfoundland,
but few of them preach to the
heathem. The Methodists have
also a number of missionaries in
the same parts, and some con-
siderable congregations.
The United Brethrenhave long
established settlements in West
Greenland, and on the coast of
Labrador, which have given an
evangelical tint (so to speak) to
those inhospitable regions.
-
S. AMERICA.
The population of South Amer-
ica in the interior consists chiefly
of independent Tribes of Indians.
The inhabitants on the coast are
mostly of European origin.—The
colonies, with the exception of
Peru, have established their in-
dependence—though the govern-
ments are in their infant state.
The Portuguese and Spanish
Colonies in South America and
Mexico, as it regards education,
are grossly ignorant ; schools are
almost unknown. In Brazil there
is scarcely the appearance of
education. Some efforts are now
making to promote education in
the countries which have be-
come independent. Lancasterian
Schools
244 TABULAR
APPENDIX.

Religious Denomination, &c.
CHILI.
Catholics and Pagans. Popu-
lation, one million and a half.
Government, Republican.
PARAguay, or Buenos Ayres.
Catholics. This province has
also claimed independence, and
maintained a civil war with the
Caraccas. Population, two mil-
lions. Government, Republican.
BRAZIL.
Catholics. On the conquest of
Portugal by the French, the Roy-
al Family removed and still re-
sides in this Settlement, which
has thereby the honour to be the
seat of Royalty. Population,
two millions. Government, claim-
ed by Portugal.
natives in the Interior.
Pagans. The population but
little known, but may be moder-
ately estimated at three millions.
GUIANA.
What was called French and
Dutch Guiana has been conquer-
ed by the British, and the Estab-
lishment is Protestant ; but the
pupulation is inconsiderable.
-
ºvºsº Inºriºs.
BAHAMA ISLES.
Numerous and fertile, and sub-
ject to England ; but few inhab-
ited, and the population very
inconsiderable. Government,
monarchical.
Present State of Religion, &c.
Schools are already commenced
in Buenos Ayres. Sante Fe de
Bogota has a University,with two
well endowed Colleges.—Lima,
Quito, Caraccas, Guamanga and
Santiago have also Universities.
GUIANA.
The United Brethren, who
penetrate all the most desolate
parts of the earth, have here sev-
eral settlements : viz. at Param-
aribo, Bombay, Somelsdyk, and
Hope on the Corentyn. The
Missionary Society of London
have also Missionaries at Dema-
rara, Mahaica, and Esequibo,and
the gospel has been attended with
such success and advantages a-
mong the slaves, that some of
the planters have encouraged it.
vºsº ºn Iºriºs.
BAHAMA. "
The Methodists have a pro-
mising interest here, and have
built a Chapel which is well at-
tended, both by the white and
black inhabitants. The Moravi-
ams have four missionaries here.

TABULAR APPENDIX.
245
Religious Denominations, &c.
Present State of Religion, &c.
CUBA.
Spanish Catholics, all the na-
tives being extirpated, and the
island cultivated by negroes.
The capital, Havanna, was reck-
oned to contain 30,000 inhabi-
tants many years since. Popu-
lation, half a million. Govern-
ment, monarchical.
JAMAICA.
Church of England, and Pa-
gans, with a legal toleration, of.
ten impeded by the high-church
zeal of the Colonial Assembly,
which is discouraged by the gov-
ernment at home. Population,
half a million. Subject to the
English.
HA-YTI,
Or St. Domingo, was formerly
divided between the French and
Spaniards, afterwards possessed
by the French only ; but is now
an independent island, exbibiting
the singular phenomenon of an
empire of blacks and people of
colour, regularly organized un-
der a black Emperor. Popula-
tion, half a million.
ment, elective.
PORTO RICO. -
Spanish Catholics. Population
250,000.
VIRGIN ISLEs.
Protestants. A group of small
islands formerly occupied by the
Danes, but in the late war captur-
ed by the English. The princi-
º are St. Thomas and St. John :
ut the population will not bear
a distinct enumeration.
LEEWARD ISLEs.
These isles being divided be-
tween
Govern-
JAMAICA.
Kingston contains about fifty
thousand inhabitants, with only
one small Church But the
Methodists have a considerable
interest here, and the United
Brethren two small settlements
upon the island.
VIRGIN ISLES.
The United Brethren have
several settlements in these isles,
which were commenced under
the Danish government and are
still continued. The Methodists
also have several little societies
at Tortola, and other of the isl-
ands.
LEEWARD ISLES-
The Methodists have mission-
ary

246 TABULAR
APPENDIX.
Religious Denominations, &c.
Present State of Religion, &c.
tween the English, Dutch, and
French, were partly protestant
and partly catholic—but of late
have been all under the British
flag : Guadaloupe and Domi-
nique (two of the most populous)
are restored to France. Popu-
lation, 250,000.
WIND WARD ISLES.
Of these Barbadoes, which is
an English and a protestant set-
tlement, is far the most populous.
Under this group I also include
Trinidad, the farthest of these
Islands towards South America.
Population, half a million.
ary stations in most of these
islands, particularly at Eustasius,
Antigua, and Dominique, where
they are rapidly on the increase.
The United Brethren have also
an established and growing in-
terest at Antigua.
WIND WARD ISLEs.
The most considerable of these
is Barbadoes, which has a pop-
ulation of more than 120,000,
but ill provided for religious in-
struction. The Methodists and
United Brethren have, however,
each a small society upon the
island. The Missionary Society,
and the Methodists, have each
|attempted to introduce the gos-
pel at Trinidad, and at Tobago,
but with no remarkable success.
The existence of slavery in all
the West-India Islands, is almºst
|an insuperable obstacle to the
progress of education. As the
abour is performed almost whol-
ly by slaves, the children of their
masters are often brought up in
idleness, and they are not often
willing that their slaves should
receive any instruction. In some
instances, slaves have been in-
structed, prudently, in the reli-
gion of the Bible, much to their
own comfort and the benefit of
their owners. The present gov-
ernment of Hayti is a novel and
very interesting experiment. At
present, civilization, Christianity
and education are making a ra:
pid progress in that empire, and
a rational hope is indulged that
the experiment will issue in el-
evating people of colour to an
equal rank among civilized na-
|tions, and afford a new proof that
God hath made of one blood all
nations of men.
| -

N DEX
ALL RELIGIONS,
RELIGIOUS CEREMONIES.
Abyssinian Church,
ºntinomians, -
Arians,
Armenians, -
Arminians, -
Atheists, -
Baptists, -
Bacterians, -
Benedictines, -
Calvinists, -
Catholics, (Roman)
Church of England,
TO
PART I.,
OF
AND
--

Christians of St. Thomas, -
Congregationalists,
Copts, -
Covenanters, (or Kirk of Scotland,) -
Dervishes,
Deists, -
Destructionists,
Dominicans, -
Dunkers, -
Episcopalians, or Church of England,
Flaggellants, -
Free Thinkers,
Franciscans, -
Friends, or Quakers,
Georgian Churches,
Greek Churches,
248

Hopkinsians,
Independents,
Jacobites,
Jansenists, -
Jesuits,
Jews, or Judaism,
Jumpers, -
Kilhamites,
Kirk of Scotland,
Lutherans,
Methodists, (Wesleyan)
Do. (Whitfieldian)
Do. New Conneacion,
Mennonites,
Millennarians,
Monophysites,
Mingrelian Churches, -
Mohammedans or Mahometans,
Moravians,
Westorians, -
New Jerusalem Church,
New Connexion Methodists,
Presbyterians,
Protestants,
Quakers, or Friends,
Roman Catholics,
Russian Greek Church,
Subbaterians
Sandemanians,
Seceders, -
Scotland, Kirk of,
Shakers, -
Southcottians, -
Socinians,
Swedenborgians,
Tunkers, or Dunkers,
Trinitarians
United Brethren,
Unitarians, -
Universalists,
Wesleyan Methodists,
Whitfieldian, do.
Wilkinsonites, (Jemima)
179
149
60
56
188
178
170
143
111
164
169
170
183
184


95
200
170
103
173
170
148
107
153
13

152
182
147
143
181
182
176
173
178
161
170
158
183
164
169
182


PART IV.
PAGANISM.
A Vºivºr OF THE
IDOLATRY OF THE HINDOOS,

Their History, Literature, Religion, Man-
ners and Customs, &c.

BY WILLIAM WARD, D. D.
OF SERAMIPORE,
ABRIDGED FROM THE ORIGINAL work IN Two vols. 4to,
TO WHICH IS ADDED
THE
*tligiott altº Ceremonties
OF OTHER
PAGAINT INATIONS.

PREFACE.
TO form a just conception of the state of darkness in
which so many minds are involved as are comprised in the
heathen population of India, a person had need become an in-
habitant of the country, that he may read and see the pro-
ductions of these minds, and witness the effects of the insti-
tutions they have formed, as displayed in the manners, cus-
toms, and moral circumstances of the inhabitants.
A correct knowledge of this people appears to be neces-
sary when we consider, that their philosophy and religion
still prevails over the greater portion of the globe, and that it
is Hindooism which regulates the forms of worship, and the
modes of thinking, and feeling, and acting, throughout China,
Japan, Tartary, Hindoost’han, the Burman empire, Siam,
Ceylon, &c., that is, amongst more than 400,000,000 of the
human race ‘Here then we have the extraordinary fact,
that the greater part of the human family are still Hindoos,
or, in other words, that they are under the transforming influ-
ence of the philosophy and superstition which may be denom-
inated Hindooism ; regulated by systems invented by the In-
dian bramhun.” The opinions embraced by the more philo-
sophical part of the Hindoo nation, are quite distinct from the
popular superstition. In this philosophical system the one
God is considered as pure spirit, divested of all attributes;
and every thing besides God is declared to be inert matter.
This Being is contemplated either as dwelling in his own
eternal solitude, in a state of infinite blessedness or repose,
or as individuated in every form of life, animal or vegetable. ,
There is another part of the Hindoo system, viz. devo-
tion, and this is said to lead to wisdom and abstraction, and
finally, to absorption; but as no Hindoos are now found to at-
tain abstraction, we must suppose that the merit of their
devotion is very deficient. Amongst the great body of Hin-
doos are a few more remarkable than the rest for devotion:
these are mostly found amongst persons tired of the bustle of
the world, who sit for hours and days together, repeating the
name of some deity, using their bead-roll. Others retire to
Benares or some sacred place, and spend their time in reli-
gions ceremonies: and these are promised the heaven of the
god Shivu. Many persons spend all their days in visiting ho-
ly places, and in devotion there, seeking celestial happiness,

iv. PREFACE.
for a time, or the birth of a yogee. Among devotees who
seek the same objects must be placed the persons who drown
themselves, in a state of perfect health, at Allahabad, and in
other places; and the widow who ascends the funeral pile,
also seeks this higher happiness, and is promised by the shas-
tru, that, by the merit of this act, she shall take her deceased
husband and seven generations of his family and seven gene-
rations of her family with her to the heaven of Indru, the
king of the gods, where they shall reside during thirty mil-
lions of years.
The Hindoo is unquestionably as susceptible of that im-
provement which is purely intellectual as the inhabitant of
Europe. He may not be capable of forming plans which re-
quire great and original powers, nor fitted for bold and daring
enterprizes. Reverence for the gods is produced in his
mind by observing around him innumerable temples erected
to their honour, where they are daily worshipped by persons
next in rank to the gods. He is led to adore the priests of
his native land, for he is told that the sacred books have been
committed to their guardian care ; that these sacred persons
came forth from the head of Brumhu; that religion in all its
offices and benefits must proceed from them ; that they are
the mouths of the gods; and that they hold the destinies of
men at their disposal. As he passes through the streets, he
sees every hand raised to do them homage; he observes peo-
ple running after them with cups of water in their hands, so-
liciting the honour of drinking this water after they have con-
descended to dip their foot in it.
It will excite no astonishment, that a superstition thus ap-
pealing to the senses, administered by a priesthood receiving
divine honours, connected with splendid and fascinating cer-
emonies, including music and dancing, and gratifying every
voluptuous passion, should captivate the heart, and overpow-
er the judgment of youth. There is nothing in the cere-
monies of this system of a moral nature, or which can pro-
duce moral effects. That system must be essentially vi-
cious which dooms the great mass of society to ignorance, and
treats rational beings as though they possessed no powers,
except those of the animal. The education of all, except the
Bramhuns, is confined to a few rudiments, qualifying them to
write a letter on business, and initiating them into the first
rules of arithmetic. The culture of the mind is never con-
templated in these seminaries. Not a single Hindoo school
for girls exists throughout India; the laws and customs of the
Hindoos are inimical to the culture of the female mind.


Gº AIPTER I.
A VIEW OF THE
IDOLATRY OF THE HINDOOS,
Their History, Literature, Religion, Man-
ners and Customs, &c.
WITH ENGRAVINGS,

Ext{IBITING THEIR POPULAR SUPERSTITIONS.–CER-
- EMONIES--THEIR VARIOUS MODES OF WOR-
SHIP-IMAGINARY DEITIES, &c.
HINDOOSTAN, both in respect to territory and popula-
tion, includes the most important portion of southern Asia.
It is bounded S. E. by the Coromandel coast and Bay of Ben-
gal, and extends north to the boundary of Cashmire, begin-
ning in lat. 8, and running to 35 N. near 2000 miles in length.
From east to west, it extends from the mountains which di-
vide it from the Burman empire to the river Araha, making
more than 1600 miles in breadth; viz. from long. 66 to 92 E.
The total population of this vast country is estimated at more
than one hundred millions, more than one half of which, viz.
seventy-one millions, were, in 1815, under British jurisdic-
tion and influence.
History.—The History of this country is involved in the
darkest mystical obscurity. The Hindoo historians pretend
to commence their accounts with the creation of the world,
which they place at a vast distance of time anterior to the real
era. They also give an account of the creation itself, of which
the following is an abtract.
Creation.—Vishnoo, the preserver, was sleeping on the
waters of the deluge, and from his navel had grown a lotus or
water-lily : from this flower sprang Brumha (the Creator)
who created by his word four persons, but these living a life
of austerity, did not propagate; in consequence of which,
Brumha applied himself to severe austerities to obtain the
blessings of the gods on the work of Creation, till at length he
burst into a flood of tears : from these tears a number of ti-
tans, or giants arose, after which Brumha's sighs gave birth
A 2
8 HISTORY, &c.

to the god Roodru (another name for Shivu.) Roodru, at
the request of his father continued the work of creation, but
in his hands it proceeded so slowly that Brumha was obliged
to resume it; and he created water, fire, aether, the heavens,
wind, the simple earth, rivers, seas, mountains, trees, climb-
ing plants, divisions of time, day, night, months, years, &c.
He then created several gods; one was formed out of his
breath; another by his eyes; another from his head; an-
other from his heart, &c. After this Brumha assumed a body
possessing the quality of darkness, and created the giants;
then assuming a body possessing the quality of truth, he ere-
ated other certain gods, and in the evening the progenitors of
mankind; he next assumed a body possessed of the quality
which stimulates to activity, and created man. To the crea-
tion of man succeeded that of birds, cows, fruits, and all oth-
or substances, both animate and inanimate.
The form and size of the earth is described thus:–The
earth is circular and flat like the flower of the water-lily, in
which the petals project beyond each other: its circumfer-
ence is four thousand millions of miles. In its centre is
mount Soomeroo, ascending six hundred thousand miles from
the surface, and descending 128 thousand below it. This
mountain is 128 thousand miles in circumference at its base,
and 256 thousand wide at the top. On this mountain are the
heavens of Vishnoo, Shivu, Indru, Agues, Yumas, &c. The
kings who first gave laws to mankind were of celestial origin,
and were endowed with power, and length of days, in propor-
tion to the grandeur and extent of such a world. Thus Sway-
umbhoovu, from the Vedus or sacred books, found in a boat,
compiled the institutes of Munoo, by which laws the world
was governed. His son, who succeeded him reigned one bil-
lion two hundred millions of years, and then abandoning the
world, by the power of devotion, obtained celestial happiness.
The fourth king reigned 36 thousand years, and then had a
separate heaven assigned him, as a reward of his virtues.
Then follows a genealogical list of kings, for an account of
whom we must refer the curious reader to those who have
written more largely on this subject.
In what the Hindoo historians call the second age of the
world, the first king, whose name was Suguru, had by one of
his wives 60 thousand children. They were all sons, born
in a pumpkin, and nourished in pans of milk, but when grown
up were all reduced to ashes by the sage Kupilu. Several
ages after, one of the descendants of Suguru being king, by
his religious austerities obtained the descent of the Ganges,

OF THE HINDOOS. 7
by the efficacy of whose waters, his 60,000 aneestors were
brought to life. -
Such is the history of the creation as given by the Hindoo
philosophers. There is however among them a variety of
opinions on this subject. Some of them affirm that the world
is eternal, and that it is in vain to seek for the birth of crea-
tion. Others agree to give the world a beginning, and add
that it is destroyed at the end of a Kulpu which consists of
four hundred and thirty-two millions of years; that it remains
in a state of chaos during a period as long, and is then re-
created. Thirty of these kulpus form the reign of a being,
called Munos, of whom there are thirty who reigned in suc-

cession. These Munoos, as well as most of the gods, have
-
ascended to their present state of eminence as a reward for
their actions. When they have enjoyed the whole amount
of happiness their works have merited, they ascend or de-
scend to the state proper for them. Notwithstanding the fact
that the Hindoos have never produced a wise and honest his-
torian who recorded facts, or described what he saw, they
have many books among them which show they were written
by learned natives. The Hindoo courts were filled with men
who could boast of being authors of works on every science
then known.
Law.—The science of jurisprudence, particularly, appears
to have been studied with great attention, as will be seen by
the following extract from the table of contents prefixed to
the work of Munoo, one of the most celebrated among the
Hindoo sages.
Of the duties of kings.- A king is fire and air; he, both
sun and moon; he, the god of criminal justice ; he, the ge-
nius of wealth; he, the regent of water ; he, the lord of the
firmament; he is a powerful divinity, who appears in a human
shape.”—On the necessity of a king’s inflicting punishments;
the dreadful consequences to a kingdom of neglecting punish-
ment ; a king must act in his own dominions with justice;
chastise his foreign enemies with rigour; he must form a
council of Bramhuns; and appoint eight ministers, having one
confidential counsellor, a bramhun –other officers to be ap-
pointed; their proper qualifications;–qualities of an ambas-
sador;-the commander in chief must regulate the forces;
—the proper situation for a capital; necessity of a fortress
near the capital ; if possible, a fortress of mountains;–of a
king's marriage ; of his domestic priest, and domestic reli-
gion;–of collectors of the revenue;—a king's duty in time
of war, and when engaged in battle; he must never recede


3. HISTORY, &c.
from combat;-of prizes in war;--of exercising the troops;
—of officers and troops for the protection of districts;–of the
king's servants;–of governors of towns;–of levying of tax-
es;—learned bramhuns to pay no taxes; a learned bramhun
must never be allowed so to want as to be afflicted with hun-
ger, or the whole kingdom will perish;-of secrecy in coun-
cil —of a king's consulting his ministers; of the important
subjects to be debated in council;-the nature of making war;
—of invading the country of an enemy ;-of forming allian-
ces;–of the conduct of a king in his house, respecting his
food, his pleasures, the divisions of his time, his dress, his
employments –of a king's sitting in a court of Justice ; he
must decide causes each day, one after another, under the
eighteen principal titles of law, viz. on debt; ownership;
concerns among partners ; subtracting of what has been giv-
en; non-payment of wages or hire ; non-performance of a-
greements ; succession of sale and purchase ; disputes be-
tween master and servant; contests on boundaries; assault;
slander; larceny ; robbery and other violence ; adultery :
altercation between man and wife ; their several duties; the
law of inheritance ; of gaming with dice, and with living
creatures;–when the king cannot preside, let him appoint a
bramhun as chief judge with three assessors. “In whatever
country three bramhuns, particularly skilled in the three sev-
eral vedus, sit together, with the very learned bramhun ap-
pointed by the king, the wise call that assembly the court of
Brumha with fourfaces.” The importance of justice, and the
evils of injustice;—on the necessity of condign punishments;
—no shoodru may interpret the law or sit as judge ; of that
king who stupidly looks on, while a shoodru decides causes,
the kingdom itself shall be embarrassed, like a cow in a deep
mire. A king or a judge must not promote litigation, nor
neglect alawsuit;-the evidence of three persons required;—
who may be witnesses. The judge is to call upon a bramhun
for his simple declaration ; to a shoodru, address a sentence
like the ... on the evils of perjury: “the fruit of eve-
ry virtuous act, which thou hast done, Ogood man, since thy
birth, shall depart from thee to dogs, if thou deviate in speech
from the truth;”—false evidence may be given from benevo-
lent motives: such evidence, wise men call the speech of
the gods; it is only necessary for such a false witness to make
an offering to the goddess of learning;-oaths may be proper-
ly taken :--a priest is to swear by his veracity; a soldier by
his horse, elephant, or weapon; a merchant by his kine,
grain, or gold; a mechanic by imprecating on his own head,



OF THE HINDOOS. 9
if he speak falsely, all possible crimes;–on great occasions,
witness may hold fire, or dive under water, or severally touch
the heads of his children and wife. Punishments for perju-
ry : a perjured Bramhun must be banished, a perjured Shood-
ru fined and banished;—evil of unjust punishments;–of cop-
per, silver, and gold weights; rates of interest;-of sure-
ties;–of deposits;–of sales ; of shares in common con-
cerns —of gifts;–of non payment of wages ;-of breaking
engagements;–of disposing girls in marriage with blemishes;
—of disputes among owners and feeders of cattle ;-of bound-
aries for land 5–of defamatory words ;-of criminal punish-
ments;–of injuries to man or beast 5–4 a wife, a son, a ser-
vant, a pupil, and a younger whole brother, may be correct-
ed, when they commit faults, with a rope, or the small shoot
of a cane, only on the back of their bodies;– men who have
committed offences, and have received from kings the punish-
ment due to them, go pure to heaven, and become as inno-
oent as those who have done well;"—of fines;– a twice
born-man, who is travelling, and whose provisions are scanty,
shall not be fined for taking only two sugar-canes, or two es-
culent roots, from the field of another man –of the law of
adultery 5–of manslaughter 5–a man not to be punished for
adultery if the female consent 5–a low man who makes love
to a damsel of high birth, ought to be punished corporally;-
regulations for markets ;-of tolls and freight; at sea there
can be no settled freight;"—of the charges for crossing riv-
ers;–a woman two months pregnant, a religious beggar, a
hermit in the third order, and Bramhuns who are students in
theology, shall not be obliged to pay toll for their passage.”
Ordeal.-Formerly trials by ordeal were common among
the Hindoos, and although this mode has been abolished by
the East India Company, so far as its influence extends, it is
said still to be practised. There are nine kinds of ordeal
mentioned. One kind is to weigh the person accused; then
let him bathe with his clothes on ; then he is weighed again,
and if with his wet clothes, he be lighter than before, he is ac-
quitted; if heavier, he is considered guilty. Another kind
of trial is by hot, clarified butter, and persons frequently
choose this mode of establishing their innocence, when accu-
sed of crimes. This was the case with a young married wo—
man, who was charged with a criminal intrigue, while her
husband was absent, but who denied the charge, and offered
to undergo this ordeal. Accordingly, on the 18th of Novem-
ber, 1807, the husband, having prepared the articles requir-
ed, and having invited the bramhuns, she underwent the tri-
-

10 HISTORY, &c.
al in the presence of seven thousand spectators. The trial
consists in taking a golden ball from a vessel of boiling hot
clarified butter with the hand. This she did, it is said, with-
out the least injury to herself, though a drop of hot oil falling
on the hand of the bramhun, to whom she was to give the gol-
den ball, raised a blister on the part. The spectators seeing
this proof of the woman’s innocence, burst forth into applau-
ses of dhunga! dhunga happy happy :
In the administration of the laws, corruption and bribery
are common, on the one hand, while on the other, extreme
cruelty in the infliction of punishments are frequent.
It is said, that one of the present reigning Hindoo princes,
actually employs bands of robbers to plunder his own sub-
jects, and that when they apply to him for redress, he either
evades investigation, or grants only a mock trial. Bribes are
universally offered, as well to the judge on the bench, as to
the petty constable of the village. On the contrary, it is
common to see the lower casts punished in the most cruel
manner for the most trivial offence, or the slightest want of
reverence towards a Bramhun. Thus Menao, the lawgiver,
writes, ‘ that a once born man, who insults the troied born
(bramhun) with gross invective, ought to have his tongue
slit ; for he sprung from the lowest part of Brumba. If he
mention the names and classes of the twice born with con-
tempt, as “Oh thou refuse of brumhuns,” an iron style ten
fingers long shall be thrust into his mouth, red hot. Should
he through pride, give instruction to a priest concerning his
duty, let the king order some hot oil to be poured into his
mouth and ear. These laws are often executed in the most
rigid manner, upon that poor degraded race, for whom only
they were intended. -
Casts.-The different casts, or orders of the Hindoos, are
four : viz. the Bramhuns, the Kshutriyu, the Voishyu,
and the Shoodru, which, however, include many other divi-
sions and subdivisions. The samu vedu,” the smritees, and
several ſpooranus, affirm, that the bramhuns proceeded from
the mouth of Brumha, the kshutriyus from his arms, the
voishyus from his thighs, and the shoodrus from his feet;
agreeably to which allegory, the Hindoos, in forming their
mingled system of civil and religious polity, have assigned the
priesthood, and the work of legislation, to the bramhuns;
the executive department to the kshutriyus; trade and com-
merce to the voishyus, and all manner of servile work to the
* Sacred law, + Books of civil law.

OF THE HINDOOS. 11
shoodrus. Like all other attempts to cramp the human in-
tellect, and forcibly to restrain men within bounds which na-
ture scorns to keep, this system, however specious in theory,
has operated like the Chinese national shoe, it has rendered
the whole nation cripples. Under the fatal influence of this
abominable system, the bramhuns have sunk into ignorance,
without abating an atom of their claims to superiority ; the
kshutriyus became almost extinct before their country fell
into the hands of the Mussulmans; the voishyus are no where
to be found in Bengal ; almost all have fallen into the class of
shoodrus, and the shoodrus have sunk to the level of their
own cattle, except a few individuals whom these bramhinical
fetters could not confine, and who, under a beneficent govern-
ment, have successfully aspired to riches, though denied the
honours to which their ingenuity and efforts would have rais-
ed them.
Every person at all acquainted with the Hindoo system,
must have been forcibly struck with the idea, that it is wholly
the work of the bramhuns ; who have placed themselves
above kings in honour, and laid the whole nation prostrate at
their feet.
By the Hindoo law, the magistrate was not to imagine evil
in his heart against a bramhun ; uor could a person of that
order be put to death for any crime whatsoever; he might be
imprisoned, banished, or have his head shaved, but his life
was not to be touched. The tribute paid to them, arising
from multiplied idolatrous ceremonies, was greater than the
- revenues of the monarch. If a shoodru assumed the bram-
hinical thread, he was to be severely fined. If he gave fre-
quent molestation to a bramhun, he was to be put to death.
If a shoodru committed adultery with the wife of a bramhun,
he was to be mutilated, and to be bound upon a hot iron
plate, and burnt to death. If a “bramhun stole a shoodru, he
was to be fined ; but if a shoodru stole a bramhun, he was to
be burnt to death. If a shoodru sat upon the carpetofabram-
hun, the magistrate, having thrust a hot iron into his funda-
- ment, and branded him, was to banish him the kingdom ; or
to cut off his posteriors. If a shoodru, through pride, spat
upon a bramhun, his lips were to be cut off. If a person of
this cast, plucked a bramhun by the hair, or by the beard, or
seized him by the neck, the magistrate was to cut off both his
hands. If he listened to reproaches against a bramhun, he
* The number of bramhuns in Bengal, compared with the shood.
rus, is, perhaps, as one to eight, or one to ten.

12 HISTORY, &c.
was to pour hot lead into his ears. If a shoodru beat a mag-
istrate, he was to have an iron spit run through him, and to
be roasted alive ; a bramhun, for such an offence, was to be
fined.—And, as though all these horrible punishments on
earth had not sufficiently degraded the shoodru, the wrath of
the bramhuns pursued him into the next world,—for, the same
shastrus teach, that if a shoodru do not rise to receive a bram-
hun with due honour, he will become a tree after death; if
he look angrily at a bramhun, his eyes will be put out by
Yumu, the Hindoo Pluto.
The shastrus” teach, that a gift to a learned bramhun pos-
sesses infinite merit ; feasts to bramhuns are considered as
very meritorious : a poor man entertains two or three at a
time ; a rich man invites hundreds. At all festivals, mar-
riages, &c. one of the most important things to be done is to
entertain the bramhuns, and to make presents to them at their
dismission. If a shoodru wish to succeed in any project, he
feasts two or three bramhuns. If a man has been entertain-
ing a number of bramhuns, a neighbour says to him, “Ah!
you area happy man you can honour so many bramhuns l’’
A covetous man is sometimes thus reproached : “He is very
rich, but he cannot bring his mind to part with a mite, no not
to entertain bramhuns: he does not even invite a few bram-
huns to his house, and wash their feet.” To present gifts to
bramhuns at the hour of death, and bequeath to them lands,
or cows, or houses, is extolled in the shastrus as a work of
merit destroying all sin, and followed in the next world with
imperishable happiness.
To drink the water into which a bramhun’s toe has been
dipped, is considered a very great privilege. When inquiring.
into this circumstance, it was ascertained, that vast numbers
of shoodrus, while fasting, thus purify themselves daily ; that
others make a vow to attend to this duty for a length of time,
to remove some disease. Indeed, shoodrus may be frequent-
ly seen carrying water in a cup, and intreating the first bram-
hun they meet, to put his toe into it ; after which they drink
the water, and bow or prostrate themselves to the bramhun,
who bestows his blessing on them ; others preserve some
of this holy water in their houses. Persons are found who
endeavour to collect the dust from the feet of a lack of bram-
huns; one mode of doing which is, by spreading a cloth be-
fore the door of a house where many are assembled at a feast;
as each bramhun comes out, he shakes the dust from his feet
* Law governing the casts.
OF THE HINDOOS. 13
upon this cloth. Many miraculous cures are said to have
been performed on persons swallowing this dust.
But, not only is the body of the shoodru laid prostrate be-
fore the bramhun, to lick the dust of his feet, but his soul also
is to be sacrificed to his honour; the Hindoo laws enact, that,
to serve abramhun, falsehood is allowable ! and that if a shoo-
dru dare to listen to the salvation-giving vedu, he is to be
punished for his sacrilege. Even at present, if a bramhun
happen to be repeating any part of the vedu aloud, a shoodru,
if near, shuts his ears, and runs away.
From the preceding statements, it will be abundantly
evident, that this whole fabric of superstition is the work of
bramhuns. No person may teach the vedu but a bramhun ;
—a spiritual guide must be a bramhun;–every priest (poor-
ohitu) must be a bramhun; the offerings to the gods must be
given to bramhuns;–no ceremony is meritorious without a
fee to the officiating bramhun;–numberless ceremonies have
been invented to increase the wealth of the bramhuns : as
soon as a child is conceived in the womb, a bramhun must be
called to repeat certain formulas, when he receives a fee and
is feasted; other levies are made before the birth; at the
birth; when the child is a few days old; again when it is six
months old; when two years old; again at eight or nine; and
again at marriage; in sickness, the bramhun is paid for re-
peating forms for the restoration of the patient;-after death,
his son must perform the shraddhu, the offerings and fees at
which are given to the bramhuns, twelve times during the
first year, and then annually 5–if a shoodru meet with a mis-
fortune, he must pay a bramhun to read incantations for its
removal;-if his cow die, he must call a bramhun to make an
atonement; if he lose a piece of gold, he must do the same ;
—if a vulture have settled on his house, he must pay a bram-
hun to purify his dwelling;-if he go into a new house, he
must pay a bramhun to purify it;-if a shoodru die on an
unlucky day, his son must employ a bramhun to remove the
evil effects of this circumstance;—if he cut a pool or a well,
he must pay a bramhun to consecrate it —if he dedicate to
public uses a temple, or trees, he must do the same;—at the
time of an eclipse, the bramhun is employed and paid ;—on
certain lunar days, the shoºdru must present gifts to bram-
huns. During the year, about forty ceremonies are perform-
ed, called wrutus, when the bramhuns are feasted, and re-
ceive fees;–when a person supposes himself to be under
the influence of an evil planet, he must call four bramhuns to
offer a sacrifice; a number of vows are made, on all which
B


14 HISTORY, &c.
occasions, bramhuns are employed and paid —at the birth of
a child, the worship of Shustee is performed, when bramhuns
are feasted;—at the time of the smallpox, a ceremony is per-
formed by the bramhuns;–they are paid for assisting the
people to fast;-to remove cutaneous disorders, the bram-
huns pray to one of the goddesses, and receive a fee 3–bram-
huns are employed daily to offer worship to the family god of
the shoodru;-the farmer dares not reap his harvest without
paying a bramhun to perform some ceremony;-a tradesman
cannot begin business without a fee to a bramhun –a fisher-
man cannot build a new boat, nor begin to fish in a spot which
he has farmed, without a ceremony and a fee; nearly a hun-
dred different festivals are held during the year, at which
bramhuns are entertained, and, in some villages, feasts are
celebrated at a hundred houses at once. At the house of a
raja, at particular festivals, sometimes as many as 20,000
bramhuns are feasted. Instances are mentioned of 100,000
bramhuns having been assembled at one feast.
Among the bramhun casts, there are several degrees or or-
ders. That called kooleenu is one indicating the highest mer-
it, None could enter this order unless he was distinguished
by meekness, learning, good report, &c. At the present
time, the highest seat of honour is yielded to a kooleenu on
all occasions, yet the supposed superiority of this order in
natural or acquired talents, no where exists. The name of
the order, however, still gives the bramhuns belonging to it
great superiority among the lower orders of this cast.—
Thus, each kooleenu marries at least two wives :-one the
daughter of a bramhun of his own order, and the other of a
shrotriyu;* the former he generally leaves at her father’s,
the other he takes to his own house. It is essential to the
honour of a kooleenu, that he have one daughter, but by the
birth of many daughters, he sinks in respect; hence he
dreads more than other Hindoos the birth of daughters.
Some inferior kooleenus marry many wives; it is said that
some persons have a hundred and twenty; many have fifteen
or twenty, and others forty or fifty each. Numbers procure
a subsistence by this excessive polygamy: at their marriages
they obtain large presents, and as often as they visit these
wives, they receive presents from the father; and thus, hav-
ing married into forty or fifty families, a kooleenu goes from
house to house, and is fed, clothed, &c. Some old men,
after the wedding, never see the female; others visit her
ence in three or four years. A respectable kooleenu never






* Lower order of bramhuns.
OF THE HINDOOS. 15

lives with the wife, who remains in the house of her parents;
he sees her occasionally, as a friend rather than as a husband,
and dreads to have offspring by her, as he thereby sinks in
honour. Children born in the houses of their fathers in
law, are never owned by the father. In consequence of this
state of things, both the married and unmarried daughters of
the kooleenus are plunged into an abyss of misery; and the
inferior orders are now afraid of giving their daughters to
these nobles among the bramhuns.
. These customs are the cause of infinite evils : kooleenu
married women, abandoned by their husbands, in hundreds of
instances, live in adultery; in some cases, with the know-
ledge of their parents.” The houses of ill fame, at Calcutta,
and other large towns, are filled with the daughters of koo-
leenu bramhuns : and the husbands of these women have
lately been found, to a most extraordinary extent, among the
most notorious and dangerous dakaits.f
* Innumerable instances of the foetus in the womb being destroy-
ed by these women, are well known among all the Hindoos. A
kooleenu bramhun assured me, that he had heard more than fifty
women, daughters of kooleenus, confess these murders : " To remove
my doubts, he referred me to an instance which took place in the
village where he was born, when the woman was removed in the
night to an adjoining village, till she had taken medicines, and de-
stroyed the foetus. Her paramour and his friends were about to be
seized, on a charge of murder, when the woman returned home,
having recovered from the indisposition occasioned by the medi-
cines she had taken. On making further inquiry into this subject,
a friend, upon whose authority I can implicitly rely, assured me,
that a very respectable and learned bramhun, who certainly was
not willing to charge his countrymen with more vices than they
possessed, told him, it was supposed, that a thousand of these abor-
tions took place in Calcutta every month ''. This statement is doubt-
less exaggerated, but what an unutterably shocking idea does it
give of the moral condition of the heathen part of Calcutta. The
same bramhun affirmed, that he did not believe there was a single
Hindoo, male or female, in the large cities of Bengal, who did not
violate the laws of chastity 1–Many koo'eenus retain Mussulman
mistresses, without suffering in cast, although these irregularities
are known to all the neighbours. The practice of keeping women
of other casts, and of eating with women of ill-fame, is become very
general among the bramhuns. A great proportion of the chief da-
kaits, (plunderers,) are bramhuns. I am informed, that in one day
ten bramhuns were once hanged at Dinagepore, as robbers, and I
doubt not, the well known remark of Governor Holwell is, in sub-
stance, true: “During almost five years that we presided in the
judicial cutchery court of Calcutta, never any murder or other
atrocious crime came before us, but it was proved in the end a
bramhun was at the bottom of it.” Holwell's Hist. Events, vol. 2.
+ Plunderers.
16 HISTORY, &c.

Formerly the bramhuns were employed in austere devo-
tion and abstinence, their business being the worship of the
gods—then they were supported by kings and princes, and
it seems did not employ their hands in worldly labour. At
the present time only a few are supported in this way, most
of them being obliged to enter into all kinds of worldly em-
ployment for support; many of them are beggars, some steal,
&c.
The cast called kshutriyu is said to have been created to
protect the cattle, the earth, and the Bramhuns. This cast,
as well as the third, called Voishyu has nearly disappeared,
having sunk into the fourth order.
The fourth cast, shoodrus, is chiefly composed of the vilest
and most degraded of the human race. They are not only
by civil law rendered unfit to associate with other human be-
ings in this world, but are denied the benefit of those means
which are considered necessary to insure happiness in that
which is to come. By the rules of the shastrus, or civil law,
bramhuns are prohibited from giving spiritual counsel to a
shoodru, or to inform of the legal expiation for his sins.
There are many sub-divisions among the shoodrus, some
of which are as effectual barriers to mutual intercourse, as
the distinctions between the bramhuns and shoodrus. Each
of these classes follow distinct employments.
1st class. The first class voidyus, are the professed,
though not the exclusive medical men among the Bengalees.
Some of them can read.
2d class. The second is called the writer cast. Some of
this class also understand medicine, and can read.
3d class are druggists. This is a respectable class. Some
of them are visited by the bramhuns.
4th class, or brass founders. More than fifty different ar-
ticles are made for sale by this class.
5th class. This class are shell-ornament makers. They
make and sell the ornaments worn by the ladies on their
wrists, &c.
6th class. Husbandmen. In general the farmers obtain a
bare maintenance; frequently it takes the whole crop to pay
their rent, in which families are left with no subsistence, and
are turned out to beg or perish.
7th class. Barbers. The Hindoos, even the poorest,
never shave themselves, or cut their own nails. Shaving is
never done in the house, or shop, but sometimes under a
small shed, or tree, very often in the street, or road.



OF THE HINDOOS. 17
8th class. Confectioners. They make and sell a great va-
riety of sweetmeats, chiefly composed of sugar, molasses,
flour and spices. Of these, immense quantities are consu-
med.
9th class. Potters. They make a considerable variety of
earthen ware; plaster houses with clay, make brick, &c.
10th class. Weavers. This is at Bengalanumerous class,
but except in their business, are very ignorant.
11th class. Blacksmiths. Not very numerous. Their
work is generally clumsy.
12th class. This class is composed of such persons as
awake the king in the morning, by announcing the hour, de-
scribing the beauties of the morning, &c.
13th class. Sellers of Flowers. They prepare the wed-
ding crown for the bridegroom, artificial flowers, &c.
14th, 15th, and 16th classes, are Charioteers, and shop-
keepers.
17th class. Joiners. They make gods, bedsteads, doors,
boxes, &c.
18th class. Washermen. The Hindoo women do not even
wash the clothes for their own families. This class are em-
ployed for that purpose. They are very dishonest, and will
steal, or change garments whenever they have opportunity.
19th class. Goldsmiths. They make gods of brass, &c.
sundry other articles, as cups, dishes, and gold and silver or-
naments.
20th class. Bankers. They are money changers, buy
and sell old silver and gold, &c. some of them are very rich.
21st class. Oilmen. They prepare and sell the oil used
for lamps. -
22d class. Milkmen. They keep a number of cows, and
sell milk, clarified butter, &c. A Hindoo cow gives only
about a quart of milk at a time.
23d class. Fishermen. The business of this class is to
catch fish, which are sold by their wives at the markets.
24th class. Distillers. They make several kinds of ar-
rack, a kind of rum, and several other kinds of spirit.
25th class. Dancers.
26th class. Day labourers.
27th class. Shoemakers. This despised class make shoes,
of different skins, and even from that of the cow, which are
sold for fourpence or sixpence a pair.
28th class. Ferrymen. This class are much employed, as
there are few bridges in their country.
29th class. Palanquin bearers.
B 2
18 HISTORY, &c.
30th class. There are enumerated 10 more classes of the
Shoodru cast, which are included in the above.
The Hindoo shastrus bear the most evident proofs, that the
founders of the system of casts, must have been men who de-
signed to deify themselves. This institution has been, and
ever will be one of the greatest scourges, which can afflict
those who are doomed to suffer under it. It has no regard
to merit, or demerit. It consigns nine tenths of the people
even before birth, to a state of mental and bodily degradation,
in which they are forever shut out from all the liberties, hon-
our, or even religion of the country. But not only is the
system of cast repugnant to every principle of justice and
policy, but to every feeling of benevolence and humanity.
The social circle excludes every person, except of the same
cast. It arms one class of men against another; it gives rise
to the most insufferable ostentation and pride on the one hand,
and to the most abject state of degradation and apathy on the
other. It is a sufficient excuse for not doing an act of benev-
olence towards another, that he is not of the same cast ; nay,
a man dying with thirst, will not accept of a cooling draught of
water, from the hand or cup of a person of lower cast. In
short, the cast murders all feelings of benevolence, or pity;
and shuts up the heart of man against his neighbour, in a man-
ner unknown even among savage tribes.
The loss of cast, is the most terrible calamity a Hindoo can
suffer. It is worse than death. Instances have frequently
happened, where persons have pined away and died on this
account. Still the crime for which a person forfeits his cast,
is often of the most trivial kind, or perhaps an unavoidable,
or even a benevolent act. Perhaps the person has been
found eating with a virtuous neighbour of a lower cast, or he
has visited other countries on business, and has been compel-
led to starve, or eat food not cooked by persons of his own
cast. Or perhaps he has associated with a person of low
cast, so far as to help him out of distress. For these, or such
like reasons, the cast proscribes him his father's house, and if
his mother consents to talk with him, it must be by stealth, at
a distance from the place which was once his home, into
which he must never enter.
Not only is a person who has lost cast deprived of his pro-
perty, and renounced by his friends, but he is excluded from
all the services and comforts of religion, and from all its sup-
posed benefits, at and after death, and is of course considered
as certainly miserable in a future state. Numbers of such
outcasts abandon their homes, and wander about till death.


OF THE HINDOOS. 19
Children.—The birth, nursing, and education of their chil-
dren, are considered as matters of the utmost importance, by
the higher classes of Hindoos. -
Before the birth of a child, to keep off evil spirits, they lay
the scull of a cow smeared with red lead at the door of the
house. When a child is born, and the father first goes to
see it, if a rich man, he puts money into its hand, and the re-
lations do the same. On the sixth day after birth, a certain
goddess is worshipped in the room where the child was born,
and her blessing implored on it.
The respectable Hindoos, at the birth, keep a record,
drawn up by a gunuku, or astrologer, who is informed by the
father, of the exact time the child was born, and is requested
to cast its nativity, and open the roll of its fate. The astrologer
goes home, and draws up a paper, describing what will hap-
pen to the child annually, for as many years as he is paid. If
the fortune of the infant turns out to be good, the astrologer
receives additional sums from year to year. - The parent
carefully deposits the record in his house, and looks at it oc-
casionally, when good or evil happens to the child.
At the age of a few days the infant is named, generally after
some favourite god, but is never called after the father. The
reason of this practice probably is, that the Hindoos believe,
the repetition of the names of the gods is meritorious, and op-
erating like fire, consumes all sin; hence, the oftener they
are repeated in the family, the better.
A Hindoo woman suckles her child, if she have only one,
till it is five or six years old; and it is not uncommon to see
such children standing and drawing the mother's breast. A
Hindoo mother seldom employs a wet nurse; nor is the child
fed with prepared food before the expiration of six months.
The children of the rich generally go naked till they arrive at
their second or third year, and those of the poor till they are
six or seven.
As Hindoo women never learn to read, they are unable to
teach their children their first lessons, but a father may fre-
quently be seen teaching his child to write the alphabet when
five years old; at which age the male children are common-
ly sent to the village school.
Rich men employ persons to teach their children, even at
five years of age, how to behave on the approach of a bram-
hun, a parent, a spiritual guide, &c.; how to sit, to bow, and
appear to advantage in society. When a boy speaks of his
father, he calls him tº kakooru, lord; or of his mother, he calls
her thakooranee. When he returns from a journey, he bows
to his father and mother, and taking the dust from their feet,
20 HISTORY, &c.
rubs it on his head. Considering their inferiority to Europe-
ans in most of the affairs of polished life, the Hindoos in gen-
eral deserve much credit for their polite address.
Almost all the larger villages in Bengal contain common
schools, where a boy learns his letters by writing them, nev-
er by pronouncing the alphabet, as in Europe; he first writes
them on the ground; next with an iron style, or a reed, on a
palm leaf; and next on agreen plantain leaf. After the sim-
ple letters, he writes the compounds; then the names of men,
villages, animals, &c. and then the figures. While employed
in writing on leaves, all the scholars stand up twice a day,
with a monitor at their head, and repeat the numerical tables,
ascending from a unit to gundas,” from gundas to voorees, from
vooreest to punus, and from punus to kahunus;3 and during
school hours, they write on the palm leaf the strokes by
which these numbers are defined. They next commit to
memory an addition table, and count from one to a hundred ;
and after this, on green plantain leaves, they write easy sums
in addition and subtraction of money; multiplication, and then
reduction of money, measures, &c. The Hindoo measures
are all reducible to the weights, beginning with ruttees, and
ending with munus.** The elder boys, as the last course at
these schools, learn to write common letters, agreements, &c.
—The Hindoo schools begin early in the morning, and con-
tinue, till nine or ten ; after taking some refreshment at home,
the scholars return about three, and continue till dark. The
Bengalee school-masters punish with a cane, or a rod made
of the branch of a tree; sometimes the truant is compelled
to stand on one leg, holding up a brick in each hand, or to
have his arms stretched out, till he is completely tired.—
These school-masters are generally respectable shoodrus,
though in some instances, bramhuns follow this employment.
Their allowance is very small : for the first year's education,
about a penny a month, and a day's provisions. When a boy
writes on a palm leaf, two pence a month ; after this, as the
boy advances in learning, as much as four pence or eight
pence a month is given.
There are no female schools among the Hindoos ; every
ray of mental improvement is carefully kept from the sex.
As they are always confined to domestic duties, and carefully
excluded from the company of the other sex, a Hindoo sees
no necessity for the education of females, and the shastrus
themselves declare, that a woman has nothing to do with the
text of the vedu ; all her duties are comprized in pleasing her




.*Four, f Twenty. Eighty. One thousand two hundred and
eighty. || A seed of the abrus pricatorious. ** Eighty lbs.
OF THE HINDOOS. 21
husband, and cherishing her children. Agreeably to this state
of manners, respectable women are never seen in the public
roads, streets, or places of resort. What would a European
say if the fair sex were at once to be excluded from public
view—and if, in every public assembly, every private walk,
every domestic circle, he was to meet only the faces of men!
When a child is ill, the mother, supposing that her milk is
the cause of its sickness, abstains from bathing, eating sour
food, fish, &c. and partakes of food only once a day. Some-
times, after making a vow, and promising some gift, if the de-
ity will restore her child to health, she abstains from cutting
the child’s hair until the expiration of the vow; others tie up
a lock of hair, and repeat over each hair in the lock the name
of a different deity : this clotted hair may frequently be seen
on the heads of children.
Though the children of the highest and the lowest casts
seldom play in company, yet the offspring of casts which
more nearly approximate are often seen in the streets, play-
ing together with the utmost freedom; and indeed if a child
at play should have food in its hand, and the child of another
cast partake of it, rt is not much noticed. Hindoo children
play with earthen balls, and with the small shells which pass
for money. Bigger boys amuse themselves in different kinds
of inferior gaming, as dice, throwing kourees, &c.; in boyish
imitations of idolatrous ceremonies; in kites; leaping; wrest-
ling; in a play in which two sides are formed, bounds fixed,
and each side endeavours to make incursions into the bounda-
ry of the other without being caught; in hide and seek, and
the like. Children are seldom corrected, and having none of
the moral advantages of the children of christian parents, they
ripen fast in iniquity, and among the rest in disobedience to
parents. At a very early age, they enter the paths of impu-
rity, in which they meet with no checks either from con-
science, the virtuous examples of parents, or the state of pub-
lic morals.-Abramhun, who appeared to respect Christiani-
ty, was one day reading the first chapter of the epistle to the
Romans in Bengalee; and while going over this melancholy
description of the sins of the heathen, he confessed, with a
degree of astonishment, how remarkably applicable it was to
the manners of his own countrymen.
Marriages.—A Hindoo, except he be grown up, as in sec-
ond marriages, never chooses his own wife. Two persons
frequently agree while the children are infants, to give them
in marriage, but most commonly a parent employs a man cal-
led ghutuku, to seek a suitable boy or girl for his child.

22 HISTORY, &c.

The son of a shoodru is often married as early as his fith
year ; the sons of a brumhun, after being invested with the
poita, at seven, nine or eleven. Delays to a later period are
not unfrequent : parents cannot always obtain a suitable match,
or money is wanting ; marriages also must be regulated by
the cast, and by complicated customs. Amongst the middling
ranks, five hundred roopees are often expended, and amongst
the rich many thousands, at the marriage of a son.
One of the Hindoo shastrus gives the following directions
respecting the qualities of a wife —“She who is not descend-
ed from his paternal or maternal ancestors within the sixth
degree, is eligible by a twice-born man for nuptials. In con-
necting himself with a wife, let him studiously avoid the fol-
lowing families, be they ever so great, or ever so rich in kine,
goats, sheep, gold and grain : the family which has omitted
prescribed acts of religion; that which has produced no male
children ; that, in which the vedu has not been read ; that,
which has thick hair on the body; and those, which have
been subject to [here a number of diseases are men-
tioned.] Let a person choose for his wife a girl, whose form
has no defect; who has an agreeable name; who walks
gracefully like a young elephant; whose hair and teeth are
moderate respectively in quantity and in size ; whose body
has exquisite softness.”
The following account of the person of Sharuda, the daugh-
ter of Brumha, translated from the Shivu pooranu, may serve
as a just description of a perfect Hindoo beauty; This girl
was of a yellow colour: had a nose like the flower of the ses-
amum ; her legs were taper like the plantain tree; her eyes
large like the principal leaf of the lotus; her eye-brows ex-
tended to her ears; her lips were red like the young leaves
of the mango tree; her face was like the full moon; her
voice like the sound of the cuckow ; her arms reached to her
knees; her throat was like that of a pigeon; her loins narrow
like those of a lion; her hair hung in curls down to her feet;
her teeth were like the seeds of the pomegranate; and her
gait like that of a drunken elephant or a goose.
Each cast has its own order of ghutukus, which profession
may be embraced by any person qualified by cast and a know-
ledge of the ghutuku shastrus. They sometimes propose
matches to parents before the parents themselves have be-
gun to think of the marriage of their child. Many of these
men are notorious flatterers and liars, and in making matrimo-
nial alliances, endeavour to impose in the grossest manner
upon the parents on both sides. If the qualities of a girl are
OF THE HINDOOS. 23

to be commended, the ghutuku declares, that she is beautiful
as the full moon, is a fine figure, of sweet speech, has excel-
lent hair, walks gracefully, can cook and fetch water, &c.
After the report of the ghutuku, a relation on each side is de-
puted to see the children, and if every thing respecting cast,
person, &c. be agreeable, a written agreement is made be-
tween the two fathers; and in this way, persons are united in
wedlock with as much indifference as cattle are yoked togeth-
er ; matrimony becomes a mere matter of traffic, and chil-
dren are disposed of according to the pride of parents, with-
out the parties, who are to live together till death, having
either choice qf concern in the business.
These very early marriages are the sources of the most
enormous evils; these pairs, brought together without pre-
vious attachment, or even their own consent, are seldom hap-
py. This leads men into unlawful connexions, so common
in Bengal, that three parts of the married population, I am
informed, keep concubines. Many never visit, nor take their
wives from the house of the father-in-law, but they remain
there a burden and a disgrace to their parents: or, they aban-
don the paternal roof at the call of some paramour. Early
marriages also give rise to another dreadful evil: almost all
these girls after marriage remain at home, one, two, or three
years; and during this time numbers are left widows, with-
out having enjoyed the company of their husbands a single
day: these young widows, being forbidden to marry, almost
without exception, become prostitutes. To these miserable
victims of a barbarous custom are to be added, all the daugh-
ters of the kooleenus, who never leave the house of the fa-
ther, either during the life, or after the death of their hus-
bands, and who invariably live an abandoned life. The con-
sequences resulting from this state of things are universal
prostitution, and the perpetration of unnatural crimes to a
most shocking extent.
In the marriages of the rich, great preparations of music,
fire works, illuminations, &c. are made, and vast multitudes
are invited to the wedding. Some persons spend more than
100,000 roopees” in the marriage of a son or a daughter.
At a fortunate hour in the night, the bridegroom, dressed in
silk, and wearing many gold and silver ornaments, a gold chain
round his neck, and a gilt crown upon his head, prepares to
go to the house of the bride : he is seated in a gilt palan-
queen, or in a tuktunama. If in the latter, there is room for
* About 55,000 dollars. A roopee is 2s. 6d. sterling.
24 HISTORY, &c.
four servants to stand at the four corners, in the inside to
fan him, or rather to wave over him a brush, made of the
tail of the cow of Tartary. The procession at a magnificent
wedding is very long: before the bridegroom's palanqueen,
the servants of the father walk, carrying silver staves; open
carriages proceed slowly, containing dancing women and sing-
ers; a flag is also carried, and a metal instrument like a dish
is placed on an elephant, and beat at intervals. The streets
are illuminated by the flambeaux and lights which the attend-
ants carry in their hands; and fireworks, placed on both sides
the streets, are discharged as the procession moves along.
Horses, camels, and elephants, richly caparisoned, are placed
in convenient situations in the procession, and musicians,
playing on various instruments, are placed before and behind
the bridegroom. Lately many of the rich natives have cal-
led in the assistance of English music at their weddings. At
intervals guns are fired. All things for the procession being
prepared before hand, the whole waits for the coming of the
bridegroom.
At a marriage, the procession of which I saw some years
ago, the bridegroom cane from a distance, and the bride lived
in Serampore; to which place the bridegroom was to come by
water. After waiting 2 or 3 hours, at length near midnight, it
was announced, as if in the very words of scripture, “Behold,
the bridegroom cometh;goye out to meet him.”—All the per-
sons employed, now lighted their lamps, and ran with them
in their hands to fill up their stations in the processions;
some of them had lost their lights, and were unprepared:
but it was then too late to seek them, and the cavalcade,
something like the above, moved forward to the house of the
bride, at which place the company entered a large and splen-
didly illuminated area, before the house, covered with an
awning, where a great multitude of friends, dressed in their
best apparel were seated upon mats. The bridegroom was
carried in the arms of a friend, and placed on a superb seat
in the midst of the company, where he sat a short time, and
then went into the house—the door of which was immedi-
ately shut, and guarded by seapoys.-I and others expostula-
ted with the door keepers, but in vain. Never was I so
struck with our Lord’s beautiful parable as at this moment :
“And the door was shut "-1 was exceedingly anxious to
be present while the marriage formulas were repeated, but
was obliged to depart in disappointment.
From time immemorial, the Hindoo young men have con-





HISTORY, &c. 25
2

sidered a wedding procession, as it passes through the villages
to the house of the bride, as fair game;—groups of wicked
boys and young men, therefore, attack the wedding company
in all those ways by which they can most annoy them, and in
which they are greatly assisted by the darkness of the night.
Serious disputes, attended with the loss of lives, have some-
time occurred amidst this rough and dangerous mirth.
After entering the house the bridegroom is led to the place
where the marriage rites are to be performed, and where
the father in law, taking off the old garments of the boy, ar-
rays him in new clothes, and takes him into an inner apart-
ment, where they make him stand on a stool placed on a
cow’s head and certain other things buried in the earth.
Next they bring the bride on a stool covered with the bride-
groom’s old garments, and carry the girl round the bridegroom
seven times: they then permit the pair fairly to look at each
other, perhaps for the first time. After some few other cer-
emonies, the officiating bramhun directs the boy to put his
hand on a pan of water, and places the hand of the girl on
his, he then ties them together with a garland of flowers.
Then the father in law repeating the genealogy of the girl
from the great grand father downward, and describing her as
wearing such and such jewels, gives her to the boy, repeating
also his name and genealogy, the bridegroom answers “I have
received her.” This being concluded, the father of the
bride invites the company to sup at his house. After this
a number of ceremonies are performed by the friends, which
continue a week or more, when the bride goes to her father's
house and the bridegroom to his.
At the end of a year, the bridegroom takes home his
wife; or, if she be very young, she remains at her father's
(visits excepted) till the proper time for their ultimate un-
ion, when her husband proceeds to the house of his father-
in-law, if a poor man, on foot, and if rich, in a palanqueen,
with a few friends. When the married pair return to the
house of the boy’s father, most of those ceremonies are re-
peated which took place there on the day after marriage.
A Hindoo, on his marriage, does not become a house-keeper,
as in England, but continues to live with his father; and in
this way, if they can agree, many generations live together.
At present, however, separations into distinct families are be-
coming more and more common.
Few men continue in a single state to old age : those whe
do, cohabit with concubines: few females remain unmarried :
none who can obtain husbands. Yet the cast presents such
C



26 HISTORY, &c.
various obstacles to union, and there are so many gradations
of rank by which marriages are regulated, that cases do ex-
ist in which men cannot obtain wives, nor women husbands.
Still, so great a disgrace is incurred by remaining unmarried,
that on one occasion a number of old maids were married to
an aged kooleenu bramhun, as his friends were carrying him
to the Ganges to die.
The Hindoos are seldom happy in their marriages; nor
can domestic happiness be expected where females are re-
duced to a state of complete servitude, and are neither qual-
ified nor permitted to be the companions of their husbands.
A man, except he is of low cast, never enters into conversa-
tion with his wife, during the day, nor is she ever permitted
to eat in the presence of her husband, or to sit in the com-
pany even of near friends. An elder brother never looks
at his younger brother's wife.
Manners and Customs.-The Hindoos are generally loqua-
cious, and the common people very noisy in conversation.
Their youth are lively, inquisitive, and of quick perception.
They appear to be capable of great improvement, and of
imitating most of the European arts, and carrying them to the
greatest perfection: either they are incapable of bold and
original designs, or their long slavery to ancient patterns and
usages has, like the Chinese shoe, made the whole race crip-
ples.
In the forms of address, and behaviour in company, the
Hindoos must be ranked amongst the politest nations. It is
true, there is a mixture of flattery, and of fulsome panegyric
in their address, but this is given and received rather as the
requirement of custom than the language of the heart. It
is a polish always understood to lie on the surface; it pleases
without deceiving any body. When he enters the presence
of a spiritual guide, the Hindoo prostrates himself, and, lay-
ing hold of his feet, looks up to him, and says, “You are my
saviour;"—to a benefactor, he says, “You are my father
and mother ;'--to a man whom he wishes to praise, “You
are religion incarnate ; or, O ! Sir, you ſame is gone all
over the country : yes, from country to country.” “As a
Benefactor, you are equal to Kurnnu.’ ‘You are equal to
Yoodhisthiru in your regard to truth.” “You have over-
come all your passions.’ ‘You shew due respect to all."
* You are a sea of excellent qualities’’ ‘You are devoted to
the service of your guardian deity.’ ‘You are the father
and mother of bramhuns, cows and women.
When two Hindoos, after a short absence, meet, the infe-

-
OF THE HINDOOS. 27
rior first attempts to take hold of the feet of the other, which
the latter prevents. They then clasp each other in the arms,
and move their heads from one shoulder to the other twice;
and afterward ask of each other's welfare. The inferior re-
plies, ‘Through your favour, I continue well.’ As you
command ; all is well.” Or he asks, “How ! Is the house
well ?” meaning the family. When a bramhun happens to sit
near another bramhun, if a stranger, and if he is speaking to
an inferior, he asks, “Of what cast are you !' The other re-
plies, ‘ I am a bramhun.’ ‘To which line of bramhuns do
you belong " 'I am a Rarhee bramhun.” “Of what family''
Of the family of Vishnoot'hakooru.’
When two persons of the lower orders of Hindoos quarrel,
if one should strike the other, the person injured appeals to
the spectators, and, taking hold of their feet, says, “You are
witnesses that he struck me.” Some of the spectators, un-
willing perhaps to become witnesses, say, Ah! don't touch
our feet; or, the injured party takes a corner of the garment
of each one present, and ties it in a knot, saying, ‘You are
witnesses that he struck me.” When a Hindoo is guilty of
common swearing, he says, “If I live, let me endure all the
sorrow you would endure if I should die; but this oath is
wrapped up in three words, ‘Eat your head.” Another says,
‘Touching your body, I say this.’ ‘Dohaee Gunga” is an-
other oath; the meaning of which is, ‘From such a false-
hood, preserve me Gunga.” “If I speak a falsehood, let me
be esteemed a rascal.” “If I have committed such an action,
let me be a leper.”
When a Hindoo sneezes, any person who may be present,
says, “Live,’ and the sneezer adds, With you.’ When he
gapes, the gaper snaps his thumb and finger, and repeats the
name of some god, as Ramu ! Ramu ! If he should neglect
this, he commits a sin as great as the murder of a bramhun.
When a person falls, a spectator says, “Get up. If he should
not say this, he commits a great sin.
The work of a house-wife is nearly as follows; after rising
in the morning, in industrious families, she lights the lamp,
and spins cotton for family garments; she next feeds the chil-
dren with sweetmeats, or some parched rice, or milk; after
this she mixes cow-dung with water, and sprinkles it over the
house floor, to purify it. She then sweeps the house and
yard, and, mixing cow-dung, earth, and water together, smears
the floor of the house, the bottom of the walls, and the veran-
da. After this, she eats a little cold, boiled rice, and then
cleans the brass and stone vessels with straw, ashes and water,




28 HISTORY, &c.
Her next work is to bruise the rice and other things in the pe.
dal, (dhenkee,) or to boil the rice, in order to cleanse it from
the husk. At ten or eleven o’clock, she takes a towel, and
goes to bathe, accompanied by a few neighbours; some wo.
men, during bathing, make an image of the lingu, and worship
it with the same forms as are used by the men: others mere.
ly bathe, and after repeating a few formulas, bowing to the
water, the sun, &c. which occupy about fifteen minutes, re-
turn home; but if the worship of the lingu is performed, it
employs nearly an hour.
It is surprising, how the country day-labourers are able to
support life with their scanty earnings. In some places, their
wages do not exceed a penny a day; in others three half
pence, and in others two pence. To enable us to form some
idea how those people are able to maintain their families on
so small a sum, it is necessary to consider, that their fire-
wood, herbs, fruits, &c. cost them nothing; they wear no
shoes nor hats; they lie on a mat laid on the ground ; the
wife spins thread for her own and her husband's clothes, and
the children go naked. A man who procures a roopee month-
ly, eats, with his wife and two children, two muns of rice in
he month, the price of which is one roopee. From hence
it appears, that such a day-labourer must have some other re-
source, otherwise he could not live: if he is a Mussulman, he
rears a few fowls; or, if a Hindoo, he has a few fruit trees
near his house, and he sells the fruit. If by these, or any
other means, the labourer can raise half a roopee or a roopee
monthly, this procures him salt, a little oil, and one or two
other prime necessaries; though vast multitudes of the poor
obtain only, from day to day, boiled rice, green pepper pods,
and boiled herbs: the step above this, is a little oil with the
rice. The garments of a farmer for a year (two suits) cost
about two roopees (5s.); while those of a servant employed
by a European, cost about sixteen, (40s.) A few rich men
excepted, the Hindoos burn in their houses only oil; they
will not touch a candle. Some of the rich, place a couple of
wax candles in the room which contains the idol.
The Hindoos are enveloped in the grossest superstition,
not only as idolators, but in their dread of a great variety of
supernatural beings, and in attaching unfortunate consequen-
ces to the most innocent actions.” They never go across a




*The Hindoos consult astrologers on many occasions; the ques-
tions they ask refer to almost all the affairs of life: as, whether an
article bought for sale will produce profit or not; whether a child
OF THE HINDOOS. 29
rope which ties an animal, nor across the shadow of a bram-
hun or his image ; this is a rule laid down in one of the shas.
trus, for which no reason is assigned. We may suppose,
however, with regard to the shadow of a bramhun or an im-
age, that the rule is meant to preserve a proper reverence in
the minds of the people. -
Many persons in Bengal are called dainus, or witches, whose
power is exceedingly dreaded: they are mostly old women ;
a man of this description is called Khokusu. Amongst other
things, it is said, they are able, while sitting near another, im-.
perceptibly to draw all the blood out of his body, and by a
look, to make a person mad. If a dainu shakes her hair in a
field at night, it is said, that a number of dainus immediately
assemble, and dance and play gambols together as long as they
choose, and that if any one comes within the magic circle, he
is sure to fall a victim to their power. When a person falls
suddenly sick, or is seized with some new disorder, or be-
haves in an unaccountable manner, they immediately declare
that he is possessed by a dainu. Sometimes the dainu is ask-
ed, why she has entered this person ; she replies, that when
she came to ask alms, he reproached her Asking her who
she is, she hesitates, and begs to be excused, as her family
will be disgraced; but they again threaten her, when she
gives a wrong name ; but being again more severely threat-
ened, at last she replies, “I am such a person, of such a vil-
lage;” or, “I am such a person's mother.” The people then
peremptorily order her to come out ; she promises ; and is
then asked on what side she will fall, and what she will take,
in going out; whether she will take a shoe in her mouth or
not. This she refuses, declaring that she belongs to a good
family; but at last she consents to take a pan of water; and
after two or three attempts, she actually carries the pan of
water betwixt her teeth to the porch, where, after sitting
down carefully, she falls down on the right side in a state of

in the womb will be a boy or a girl; whether a wife will bear chil-
dren or not; when certain family troubles will be over; whether a
cause pending in a court of justice will be decided in a person’s fa-
vour or not: whether a person will enjoy prosperity in a new house
which he is building or not; whether a person will acquire riches or
not; whether a person's death will happen at a holy place or not :
how many wives a person will marry; which wife will be most beau-
tiful; which wife a person will love most; how many children by
each wife; how long a person will live ; at the time of death will a
person retain his senses or not ; at that time, which son will be pre-
sent; a youth asks, which god he shall chuse as his guardian deity;
shall he chuse his father's spiritual guide, or a new one, &c, &c.

2
30 HISTORY, &c.
insensibility. The attendants then sprinkle some water in the
person’s face, repeating incantations, and in a few minutes the
possessed comes to himself, arises, and goes into the house.
This is the common method with dainus. The persons who
have been thus bewitched, are said to be numerous; my in-
formants declared, that they had seen persons in these cir-
cumstances, who had been thus delivered from this posses-
sion. In former times, the Hindoo rajas used to destroy the
cast of a dainu,
Proverbial sayings and descriptions illustrative of manners.
—Speaking of a beautiful woman, her dress, &c. What beau-
tiful hair! it hangs down like the tail of the cow of Tartary,
like a skein of silk, like the thatch of a house, &c. It is as
black as darkness itself, black as the clouds, &c. The round
dot of paint which women make in the centre of the forehead,
is compared to the moon, to a star. The parting of the hair
on the forehead is compared to a dragon with his mouth wide
open, ready to swallow the moon ; the face is compared to
the moon, and to the water lily ; the teeth to the seeds of the
pomegranate ; to pepper corns; to a row of pearls; the chin
to a mango ; the breasts to a box of essences, or to a pome-
granate, or to the bud of a water lily.
A woman walks elegantly when her gait is like that of a
goose or an elephant.
Religious comparisons.—The departure of the soul is com-
pared to the flight of young birds when they leave the nest,
or to the snake casting his skin;–the body after death, to the
bed, which the person awaking from sleep, has left; death
is called the great journey ; the long sleep;-the world, for
its vanity, is compared to a bubble; to a dream ; to the tricks
of a juggler; a person who neglects the great object of his ex-
istence, is said to sell himself for the price of an earthen pot;
to scatter jewels in a jungle ; he who sets his heart on the
world, is said to act the part of a mother who throws her child
into the arms of a dainu, viz. a witch ; or of him, who rejects
the water of life, and swallows poison; or of him, who ties
the knot in the corner of his garment, but leaves out the gold;
or of him who not only sells without profit, but loses the very
article itself. In this world, men are like travellers meeting
and passing on the road; or like those who meet at a market;
—men bound by the cords of worldly anxiety, are compared
to persons swinging with hooks in their backs on the churu-
ku; or to straws in a whirlpool; the man who is absorbed
in worldly cares, is compared to the bullock in the mill, with
a cloth over his eyes; or to the silk-worm, wrapped in its own

OF THE HINDOOS. 31
web. Religion is compared to a companion in a dreary jour-
ney, or to a shady resting place, amidst the toils of a journey,
or to a friend; an enemy, to a disease; youth, to the flood
tide ; every union is dissolved ; every elevation is succeed-
ed by depression; the transmigrations of the soul are like
human footsteps, or the motions of a leech, which always
lays hold of another blade of grass before it quits that on
which it rests; so, the soul does not quit one body till anoth-
er is ready for its reception ; as a person obtaining a new
garment rejects the old, so the soul, quitting an infirm body,
enters into a new one.
Parious comparisons.—A person who has beaten another
very heavily, is said to have beaten him as cotton is beaten;
to have crushed his very bones to powder; or beaten him as
rice by the pedal. Another form of expression, when a per-
son has wounded another, is, he has cut him into slices, as a
turnip is cut. A person in haste, is compared to a bramhun
invited to an entertainment of sweetmeats, or to a weaver run-
ning to buy bread. When two or three persons sitting to-
gether make a great noise, a by-stander says, What, the mar-
ket is begun . Of a person who insinuates himself into the
favour of another, and then injures him, it is said. He enter-
ed like a needle, but came out like a plough share. A per-
son who vexes another by incessant applications, is compared
to a barking jackal following a tiger, or to a tick that lays hold
of the flesh, and cannot be torn away; or to bird-lime. A
greedy person is compared to a leech. A young man crazed
with care,' or worn away with disease, is compared to agreen
bamboo devoured by the worm. A man who can neither re-
tain or let go an object, or person, is compared to the snake
who has seized a muskrat. A person engaged in a perplex-
ing concern says, I find no end to this ravelled thread. A per-
son of confined information, is compared to a frog in a well,
or to a new married wife, who is always confined to the
house; an asthmatic person, to a pair of bellows. To a
man surrounded with a large family, it is sometimes said, You
live in the market. An ugly wise man, is compared to rice
in a dirty bag. The friendship of a good man, resembles an
impression on a stone, or excellent masonry. A weak person
is compared to grass; a man of great powers, to one ball
amongst a thousand crows. When a number of experiments
are tried without accomplishing the purpose in view, they
say the person involved in such perplexity is in the heaven

32 RELIGION, &c.
of Trishunkoo.” Falsehood is like water raised by a ma.
chine, which soon evaporates. If your friend becomes wick-
ed, you must renounce him, as a boil on the body must be re-
duced. A person of a mild disposition, is compared to milk
or curds. A strong man says to a weak one who has offended
him, I will not hurt you—what advantage should I obtain by
killing a muskrat. “Why ask him for information—he is
but the image of a man º' When a friend has been long ab-
sent, he is thus addressed, You are like the flowers of the fig
tree, invisible. A friend sometimes says to one who has been
separated to a great distance, our hearts are never separate,
but remain united as the sun and the water-lily, as the thun-
der and the peacock. The person who is under the influence
of another, is said to be led like a bullock with a string
through its nose. A person who secretly seeks to injure
another, is said to act like the snake who enters the hole of
a rat. A beloved object is compared to medicine for the
eyes, or to the staff of a blind man. When a number of evil-
disposed persons are sitting together, it is called the council
of Ramu, composed of monkeys.
Conversation between a man and his neighbour.
1st Man. He, Oh! Ramu-Lochunu, one word with you.
2d Man. Speak; what command, Sir,
1st Man. Hear, I say; Sir, have you no thought ! do you
never look towards your religious and relative duties have
you lost all shame 7 and all concern respecting the opinion of
your neighbours ?
2d Man. You have charged me with a great deal; but why,
I have yet to learn : you act like those who throw stones in
the dark.
1st Man. If I speak, can you understand? Have you eyes
to see : A wise man can understand a hint: a stupid man re-
quires a thing to be beaten into him; and some are so stupid,
that you must point to every thing before they can see it.
2d Man. You are pleased to speak only by kind rebukes,
but what you mean I cannot discover.
1st Man. Are you not aware that you have a daughter at
home unmarried ? At seven or eight, people marry their
daughters, and this indeed is the appointment of the shastru:


*A kshutriyu king, whom the sage Vishwamitru attempted to
send to heaven by the power of his (the sage's) merits; but who,
being rejected by the gods, remains suspended in the air with his
head dewnwards, neither able to ascend nor descend.
OF THE HINDOOS. 33
that period is longsince gone; she is now thirteen or fourteen
years old, and is very tall and lusty, resembling a married wo.
man of thirty. I hear, also, that your neighbours are whis-
pering things to your disadvantage ; and those who are more
bold speak out: with astonishment, they say among them-
selves, How can that family eat their rice with comfort, and
sleep with satisfaction, while such a disreputable thing exists
among them 7 At present, they are exposed to shame, and
their deceased friends are suffering through their retaining a
girl from marriage beyond the period which nature has pre-
scribed. All this I hear, and as a relation, am blamed, and
therefore I speak.
2d Man. You need not, Sir, urge me to this—I am myself
so uneasy, that I cannot sleep. What can I do I am helpless,
This must be done, but it is not in the power of my hands :
birth, marriage, and death are all under the direction of the
gods; can any one say, when they will happen? When the
flower blows, the fragrance will be perceived. This is work
that cannot be pushed. Proposals have been received from
many places ; but these things require to be well weighed;
we want a young man who is a kooleenu, of a religious family,
rich, honourable, handsome, and clever. If the bridegroom
be faulty, all will go wrong. I cannot put a string round the
neck of my daughter, and throw her into the ditch. There-
fore, calling the ghutukus, and well arranging every thing,
this business shall be brought to a close. At present, Sir,
however, I must put this burden on my head, and leave it
there: my father is very ill; he has reached a great age :
eighty or ninety years; two or three doctors attend him, and
administer various medicines, which will involve me in an ex-
pense of one or two hundred roopees. I doubt whether he
will return from this journey or not ; medicines seem to take
no effect, from which I learn, that it is all over; he eats no-
thing, except a little milk; as people say, “My bread is all
expended;” so it is, I fear, with him ; he has eaten all he
will do on earth.
1st Man. See Take care : Take care : This is the hea-
viest of all losses to a family. As long as we have not had to
carry father and mother to the Ganges, all remains well.—
Children are born to drive away danger from parents, and to
secure their happiness after death. Hitherto your father has
carried your burden ; it is now your duty, now the evil day
is come upon him, to become his servant. Those are our
friends, who remain near us in danger and at death. He who

34 HISTORY, &c.
does not assist a parent at these times, is his father's ordure.
(They go to see the old man.)
Oh! Ramu-Lochunu ! There is no hope of your father.
Death has stopt up all the doors, and is ready to secure his
prey. It is not advisable to keep him any longer in the
house ; you had better make the journey to the Ganges.—
Who can tell what will take place in the night. Yumu has
seized the locks of us all; when he will carry us off, he will
tell nobody: therefore while there is time, stop the sluices.
2d Man. Ah! Sir, the burden has fallen upon me all at
once : my father used to manage everything : I ate and walk-
ed about. I know nothing of what is best : you, Sir, are
well versed in all these things : you have done these last of
fices for many; having been once sick, a man becomes a phy-
sician ; let whatever is necessary be done, that I may not be
blamed.
Another neighbour. Here is no need of hesitation : the play
is up with the old man ; let him be carried to the Ganges,
and there cause him to hear the Ramayunu; and, according
to circumstances, do the needful. This is not a child, that its
death should be the cause of sorrow ; he is an old man ; car-
ry him with joy to the Ganges.
1st Man. I hear, that your mother will go with the old man.
2d Man. I hear so from the women, and indeed I expect-
edit; for she was always with my father, and waited upon
him with the greatest attention; she spoke to me also, begging
me to mind religion, and not be unhappy; and then, as is
usual, she took no farther notice of worldly things.
1st Man. Well, it will then be necessary to buy a new
garment for her ; some pitch, clarified butter, sandal-wood,
parched rice, a few kourees, red lead, red thread, two bam-
boo levers, -
The Hindoos write with a reed, and hold their pen with
the whole grasp of the hand. They seldom use a seal for
their letters, but write on the folds of the back, that which
they consider equivalent to an oath of secrecy : that is, they
make certain signs, which are known to indicate the seven
seas, the four vedus, and the sun and moon, by the names of
all which, each person into whose hands the letter comes is
bound, as by an oath, not to violate its contents.-Before the
entrance of Europeans into India, there was no post; letters,
&c. were always sent to a distance by private messengers.
The native merchants are, however, now very glad to avail
themselves of the post, by which mercantile transactions are
so exceedingly facilitated.

OF THE HINDOOS. 35
The directions on their letters to us would appear singular
enough. Thus a man directs to his patron : “To my sup-
porter’s (mentioning the same) excellent feet,” I write this,
A woman directs to her son, “To the fortunate H–, my son,
more beloved than my own life, long life to thee.” The son
directs, “To my mother, the worshipful goddess Shree-Mu-
tee, to your water-lily feet, possessed of the fortune of
Shree.”
Deaths and Funeral Ceremonies.—When a person is on the
point of death, his relations carry him on his bed, or on a
litter, to the Ganges. The litter consists of some bamboos
fastened together, and slung on ropes. Some persons are
carried many miles to the river; and this practice is often
attended with very cruel circumstances ; a person, in his
last agonies, is dragged from his bed and friends, and carried,
in the coldest or the hottest weather, from whatever distance,
to the river side, where he lies, if a poor man, in the open
air, day and night, till he expires.
When a person is brought down to the river side, if he is
able to see his friends, they go to him. One of them per-
haps, addresses a few words to him : “O Khooru !” do you
know me !” “Yes, I do.” “How are you ?” “I am well.
What need is there that I should stay here, if Gungai will
but give me place.”—“True, Khooru, that is all that’s left
now.” If the dying man is speaking to a superior, he says
—“Through your blessing let me go to Gunga;” if to an
inferior, he says, “Pray for me, that Gunga may receive
me.” He then, perhaps, speaks of his worldly troubles:
“One thing respecting which I am uneasy is, I have not giv-
en in marriage my two daughters : here are also five children
for whom I have not been able to provide—nor is there so
much as ten roopees for my funeral offerings;–but you are
here ; do you contrive that my family do not remain un-
cleanſ for want of the means of performing these last rites :
and see that these two daughters are married to the children
of good men.” The other replies, “Oh Chaoru put
away these thoughts: repeat the names of the gods.” Some


-
* Khooru signifies uncle. The Hindoos call one another by the
names of relations, though there is no relationship. When two
neighbours meet, the elder addresses the younger by the name of
brother. A younger addresses an elder by the names uncle, elder
brother, or grand-father's brother (thakoor dada.)
# Gunga, Ganges.
| The members of a family remain unclean, and are cut off from
all hopes after death, till this ceremony is performed.

36 HISTORY, &c.
other person says, “Oh! Khooru ! Khooree* wishes to come
and see you: what say you ? He makes a sign for her to
come ; or, he says, “I am going—what can she do? Here
are people to wait upon me : she will only increase grief.”
Some one again addresses him: Oh! Khooru ! perform
Voiturunee.”f He consents; when the ceremony is per-
formed.
As death approaches, the relations exhort the sick man, if
he is a regular Hindoo, to repeat the names of Narry unu,
Brumha, Gunga, his guardian deity, and those of other gods.
If he is a voishnuvu, they tell him to repeat the name of
Muha-probhoo, Krishnu, Radha, &c. The poor call upon
different deities indiscriminately. The dying man repeats
these names as well as he is able; the relations vehemently
urge him to go on calling upon these gods, in which they al-
so join him: eight or ten voices are heard at once thus em-
ployed. If the doctor is present, and should declare that
the patient is on the point of expiring, he tells them to let
him down into the water up to the middle. When there is
no doctor, his friends attend to this according to their own
judgment. Just before or after being thus immersed, they
spread the mud of the river on the breast, &c. of the dying
man, and with one of their fingers write on this mud the
name of some deity; they also pour water down his throat;
shout the names of different deities in his ears, and, by this
anxiety after his future happiness, hurry him into eternity :
and, in many cases, it is to be feared, preventrecovery, where
it might reasonably be expected. If the person, after lying
in the water some time, should not die, he is brought up
again, and laid on the bank, and the further progress of the
disease is watched by the relations. Some persons who are
carried down to the river side revive, and return home again;
but scarcely any instances are known of persons surviving
after this half immersion in water. In cases of sudden and
alarming sickness, many are actually murdered by these vio-
lent means of sending men to Gunga. If a Hindoo should die
in his house, and not within sight of the river, it is consider-
ed as a great misfortune, and his memory is sure to be stig-
matized for it after death.


* Khooree, aunt.
+ That is, perform the ceremonies for securing a passage across
the river of death. These ceremonies consist of certain gifts to
Vishnoo, as a cow, or the value of a cow: or the commutation of
this, a trifling sum in konrees. Rice, clarified butter, &c. are also
offered to Vishnoo.


OF THE HINDOOS. 37

Immediately after the person is dead, and in many cases be-
fore this event, preparations are made for burning the body.
Sometimes the wood is brought and placed by the side of the
sick person while he is living. About 300 lbs. of wood are
sufficient to consume a body. A hole is dug in the earth by
one of the relations of the deceased; over which the wood is
placed. The body is then laid on; and the heir at law having
lighted some straw, walks round the pile three times, with
face averted, and touches the mouth of the deceased with the
fire ; after which those present set fire to the pile ; and the
body is consumed. In some parts of Hindoostan the body
is buried in the earth, and the funeral service is said to he
very solemn and affecting. The officiating bramhun on these
occasions addresses the respective elements in the following
manner:
O EARTH ! to thee we commend our brother ; of thee
he was formed ; by thee he was sustained; and unto thee he
now returns !
O FIRE I thou hadst a claim in our brother; during his
life he subsisted by thy influence in nature ; to thee we com-
mit his body ; thou emblem of purity, may his spirit be pu-
rified on entering a new state of existenceſ
O AIR while the breath of life continued, our brother
respired by thee; his last breath is now departed; to thee we
yield him -
O WATER thou didst contribute to the life of our brother :
thou wert one of his sustaining elements. His remains are
now dispersed : receive thy share of him, who has now taken
an everlasting flight.
Condition of Hindoo Females.—The lives of the Hindoo
females are always spent in a state of degradation, if not in
hardship, and misery. The institution of infant marriages.
is to them the source of many and great evils. The contract
is made without the consent or knowledge of the parties.
Affection of course has nothing to do in the cause, and fic-
quently the parties not liking each other never live together.
Another more serious objection to this custom arises from the
number of females left in a widowed state even while children,
and who, being forbidden by the laws to marry again, gene-
rally become outcasts in society.
To this unfeeling custom is to be added another, still more
barbarous, and which falls upon the whole body of females,
that of denying them even the least portion of education ; the
most direful calamities are denounced against the woman who
shall dare to aspire to the dangerous pre-eminence of being
D

38 HISTORY, &c.

able to read and write. Not a single female seminary exists
among the Hindoos ; and possibly not twenty females, blest
with the common rudiments of even Hindoo learning, are to
be found among as many millions. How greatly must amation
suffer from this barbarous system, which dooms one half of
the immortal beings it contains to a state of brutal ignorance
This deficiency in the education and information of females
not only prevents their becoming agreeable companions to
their husbands, but renders them incapable of forming the
minds of their children, and of giving them that instruction
which lays the foundation of future excellence; by which
tender offices, European mothers become greater benefactors
to the age in which they live, than all the learned men with
which a country can be blessed.
The exclusion of females from every public and social cir-
cle, is another lamentable blemish in the civil institutions of
the Hindoos ; for who will deny, that to the company of the
fair sex, we are to attribute very much of the politeness and
urbanity which is found in the manners of modern times
amongst European nations !
The permission of polygamy, and the ease with which a
man may put away his wife,” must be highly unfavourable
to the interests of virtue, and contribute greatly to the uni-
versal corruption of the people. It is only necessary for a
man to call his wife by the name of mother, and all connubi-
al intercourse is at an end : this is the only bill of divorce-
ment required.
Manners.-The natives are full of extravagant flattery, and
the most fulsome panegyric. It is really curious to see the
contrast betwixt the bluntness of an enlightened European or
American, and the smooth, easy, and even dignified polish o
these naked Hindoos. On proper occasions, their conduct is
truly graceful; and perhaps they may not improperly be
ranked amongst the politest nations on earth; yet, it is equal-
ly true, that, where a Hindoo feels that he is superior to a
foreigner, in wealth or power, he is too often the most inso-
lent fellow on earth.
Connected with this defect in the Hindoo character, is their
proneness to deception and falsehood. Perhaps this is the
vice of all effeminate nations, while blunt honesty, and stern








* “A barren wife may be superseded by another in the eighth
year; she whose children are all dead, in the tenth; she who brings
forth only daughters, in the eleventh ; she who speaks unkindly,
without delay.”—JMunoo,

OF THE HINDOOS. 39

integrity, are most common in climates where men are more
robust. It is likewise certain, that people in a state of men-
tal bondage are more deceitful; and that falsehood is most
detested by men in a state of manly independence. An Eng-
lish sailor, however vicious in other respects, scorns to take
refuge in a falsehood: but the Hindoos, imitating the gods,
and encouraged by the shastre, which admits of prevarica-
tion in cases of necessity, are notoriously addicted to false-
hood, whenever their fears, their cupidity, or their pride,
present the temptation. The author has heard Hindoos of
all ranks declare, that it was impossible to transact business
with a strict adherence to truth, and that falsehood, on such
occasions, would not be noticed in a future state. At other
times, they profess to have the greatest abhorrence of ly-
ing, and quote the words of their shastrus which prohibit
this vice, with every appearance of conscientious indigna-
tion.
They are very litigious and quarrelsome, and, in defence
of a cause in a court of justice, will swear falsely in the most
shocking manner, so that a judge never knows when he
may safely believe Hindoo witnesses. It is said, that some
of the courts of justice are infested by a set of men terred
four anas' men; who, for so paltry a sum, are willing to make
oath to any fact, however false.
The treachery of this people to each other is so great,
that it is not uncommon for persons to live together, for the
greatest length of time, without the least confidence in each
other ; and, where the greatest union apparently exists, it is
dissolved by the slightest collision. A European never has
the heart of a Hindoo, who neither knows the influence of
gratitude, nor feels the dignity of a disinterested attachment.
The Hindoos are excessively addicted to covetousness, es-
pecially in the great towns, where they have been corrupted
by commerce : almost the whole of their incidental conver-
sation turns upon roopees and kourees.
Gaming is another vice to which the Hindoos, encouraged
by their sacred writings, are extremely addicted, and in the
practice of which their holiest monarch, Yoodhistjhiru, twice
lost his kingdom.
They are fond of ostentation, and, for the sake of the ap-
plause of their neighbours, however parsimonious at other
times, will be content to incur the heaviest expenses. Their
feasts, marriages, and other shows, are all regulated by this
principle. ‘A great name’ is the first object of their desire,
and reproach the greatest object of their dread. Such a
40 HISTORY, &c.

person has married his daughter to such a kooleenu, or, he
is a family uncontaminated by mixture with shoodrus, or
by eating prohibited food; or, he has expended so many
thousand roopees on the funeral rites for his father ; or he is
very liberal, especially to bramhuns; or, he is very eloquent,
or very learned—are common forms of commendation among
this people, and to obtain which they consider no sacrifices
too great.
Literature.—The Hindoos attribute their ancient writings
to the gods; and, for the origin of the vedus, or sacred wri-
tings, they go still higher, and declare them to have been
from everlasting. Though it would be unjust to withhold the
palm of distinguished merit from many of their learned men,
especially when we consider the early period in which they
lived, yet, when compared with the writers of modern times,
we are ready to pity the weakness of unassisted reason, even
in individuals in whom it shone with the highest splendour.
Hindoostan has produced a vast number of writers, partic-
ularly on the subjects of religion and philosophy; and it is a
most curious fact that on both these subjects, the opinions of
the Hindoo, and those of the Greek philosophers, agree ex-
actly in many of the material points. The subjects which en-
gaged the chief attention of the Hindoo philosophers, were
the divine nature, the evidences of truth, the origin of things,
the nature of the different forms of matter, and the methods of
obtaining reunion to the soul of the world, and it will not es-
cape the recollection of the classical reader, that these were
the very subjects as constantly discussed in the Grecian
schools. We cannot here enter fully into this subject, but
must content ourselves with stating some of the doctrines of
the Hindoo philosophers, and occasionally comparing their
notions with those of the Grecians.
Kopilu, the sage, and grandson to Munoo, teacher of some
of the sacred writings, taught that nature was the origin, or
root of the universe, because every thing proceeded from it,
or was to be traced to it, and that beyond it nothing was dis-
coverable. Nature he said was indescribable, because none of
the senses could comprehend it, and yet, that it was one, un-
der several forms; as time, space, &c. are one, though they
have many divisions; that there was in nature a property
which is called Greatness, from which arose pride, or con-
sciousness of separate existence, or appropriation; from the
latter quality, spring water, fire, air, and space, or primary
atoms; and he described these elements combined, as forming

OF THE HINDOOS. 41
a pattern, or archetype, from which the visible universe was
formed.
Pythagoras said that “intelligible members are those which
subsisted in the divine mind before all things, from which ev-
erything has received its form, and which always remain im-
mutably the same. It is the model or archetype, after which
the world, in all its parts, is framed.”
Kopilu made no distinction between the soul and the ani-
mal spirit, but declared, that when the soul became united to
matter, it was absorbed in animal cares and pleasures.
Plato taught, that the soul of man was derived from God,
through the intervention of the soul of the world; that the
soul of the world had some admixture with matter, and that
consequently the soul of man must participate in the admix-
ture. This material portion of the soul of man, Plato con-
sidered as the root or seed of moral evil.
Putunjulee taught, that the divine spirit and the soul of man
were distinct, that the former was free from passion, but not
the latter; that God was possessed of form, or was to be seen
by the Yogee, or those who desire absorption into the divine
essence ; that he is placable, glorious, the creator, preserver,
and the regenerator of all things; that the universe first
arose from his will, or command, and that he infused into the
system a power of perpetual progression. He says that there
are five kinds of men, viz. those who are governed by their
passions, the wrathful, the benevolent, the pious, and those
who are free from worldly attachments; and that emancipa-
tion, or deliverance from passion, is to be obtained by yogu,
that is, by perfect abstraction of mind. Pythagoras had the .
same idea. He says, “in the pursuit of wisdom, the utmost care
must be taken to raise the mind above the dominion of the
passions, that it may be inured to converse with itself, and to
contemplate things spiritual and divine. Contemplative wis-
dom cannot be completely attained, without a total abstrac-
tion from the ordinary affairs of life. Vedu-Vyasu, one of the
most learned among the Hindoos, taught, that the best idea
we can form of God is, that he is light, or glory. At the same
time he maintained, that God was a spirit, without passion,
separated from matter; that he is pure wisdom and happi-
ness; one without a second, everlasting, incomprehensible,
unchangeable ; and that after describing all modes of exist-
ence, he is that which is none of these. He also believed.
that to obtain deliverance from matter, or return to God,
the devotee must read the vedus; must suiler no desire of
advantage to mix with his devotions; renounce every thing





D 2
42 HISTORY, &c.,
forbidden in the shastrus; render himself pure by daily du-
ties; must acquaint himself with the unprofitableness of that
which is fleeting, and the value of that which is unchangeable;
renounce all hope of present or future rewards, and medi-
tate on God in the form by which he is made known. By the
power of these meditations, the soul will leave the body, and
ascend to heaven, and will finally be absorbed into the divine
nature.
Bhrigoo. This sage is said to have been tall, of a light
brown complexion, with silver locks, wearing the beard of a
goat, a shred of cloth only round his loins, and holding in his.
hand, a pilgrim's staff, and a heygan's dish. Diogenes wore a
coarse cloak, carried a wallet and a staff; made the porches
and other public places his habitation ; and depended upon
casual contributions for his daily bread.
The above comparisons will suffice to show the philosophi-
cal, and religious opinions of the Hindoo sages, and their strict
agreement with the doctrines taught by the Greek philoso-
phers.
Present state of learning among the Hindoos.-In former
ages, the Hindoo philosophers were unquestionably men of
deep learning and erudition, and having spent many years in
acts of rigid austerity, were honoured as persons of so great
sanctity of character, that they attracted universal homage
and applause : Some of them had more than a thousand dis-
ciples or scholars. These philosophers were almost invari-
ably ascetics, or mendicants, wandering through all parts of
the country, and instructing the people, in what was consider-
ed the most useful learning. One, named Shunkuru, deter-
mining to raise his sect, made the tour of India for the pur-
pose of disputing with the learned, and gaining proselytes.
In this pilgrimage, he was every where so successful, that he
was styled the conqueror of the world. As his terms of dis-
pute were, that if he was unable to obtain the victory he would
embrace a secular life, while, if he defeated his antagonist,
this antagonist should become a dundee, * multitudes were
constrained to enter into this order of ascetics.
The effects of this journey and these labours, are visible
to this day: it is said that not less than 4000 dundees now re-
side at Benares, and there are still remaining four small eleva-
tions, on which it is said this philosopher used to sit to deliver
his discourses. This age of learning among the Hindoos has




* Dundee, means a staff, a name applied to this sect of philoso-
phers, because they performed pilgrimages.
OF THE HINDOOS. 43
long since passed away. At present, almost every person who
engages in the pursuit of knowledge, does so for the sake of a
subsistence, or for the increase of his wealth. India contains
few, if any, individuals, who, satisfied with their present pos-
sessions, devote their time to the pursuit of science. The
whole is a trade; hence knowledge is only so far pursued as
it will be productive of money, and no art or science is carried
to perfection; each person furnishes himself with what he
thinks will carry him through life; he has no ambition to en-
large the bounds of knowledge ; he makes no experiments :
it never enters into his mind that he can exceed his forefath-
ers; to gain the smallest moiety of what they acquired, is al-
most more than he hopes to realize.
It is laid down as a rule in the shastrus, that a gift to a
bramhun is meritorious in proportion to his learning ; hence
those who are esteemed the most learned carry away the
most costly presents at the close of feasts and great ceremo-
nies: different offices under government require a knowledge
of some of the law books; this excites many to apply them-
selves to this sort of learning. To be a family priest, it is ne-
cessary that a person be acquainted with many of the forms of
the Hindoo religion; and these forms are not to be obtained
without reading. It is owing to these, and the like circum-
stances, that the little knowledge the present race of Hindoos
possess of their own shastrus is preserved. A considerable
number of the bramhuns and voidyus learn the Sungskritu
grammar, but the old Sungskritu, the dialect of the vedu, is
known by very few. The contents of these trifling publica-
tions relate to the mythology of the country, to ascetics, to
the miracles of Hindoo saints, and to the advantages of devo-
tion to the gods: here and there will be found sentiments of
a moral nature, but mixed with a far greater number relative
to the revels of Krishnu. The great bulk of the people are
perfectly unacquainted with letters, not possessing even the
vestige of a book, and what they hear read or recited, neither
enlightens nor improves the mind. It is supposed, that of the
persons grown up to maturity among the male population in
Bengal, not more than two hundred in a thousand can read,
though there are schools all over Bengal, for the instruction
of children in reading, writing, and accounts.
The paper upon which books are written, called toolatu,
is coloured with a preparation composed of yellow orpiment
and the expressed juice of tamarind seeds, to preserve it from
insects. The price varies from three to six quires for a roo-
pee. The Hindoo books are generally in single leaves, with





44 - HISTORY, &c.

a flat board at the top, and another at the bottom, tied with
cords, or covered with a cloth. They are about six inches
broad and a foot and a half long. The copying of works is at-
tended with the creation and perpetuation of endless mistakes;
so that a copy can never be depended upon until it has been
subjected to a rigid examination.
A great portion of what has been written by Europeans re-
specting the Hindoos, ought to be considered as having deci-
ded nothing: all the real knowledge that has been obtained of
the Hindoo philosophy and mythology is to be attributed to
the different translations from the Sungskritu. As these
translations increase, these systems will be better known ; and
whenever the time shall arrive that translations of their prin-
cipal learned works shall have been accomplished, then, and
not before, will the public be able completely to decide re-
specting a system of philosophy spread over so large a part
of the eastern world. If the British Government, or the East
India Company, or any joint bodies of learned men, would en-
courage translations, or send out a few ingenious young men
to study the Sungskritu, and then employ them, at proper
salaries, in making the necessary translations, in a few years
not a vestige of important knowledge respecting the real na-
ture and principal features of the Hindoo philosophy and my-
thology would remain concealed. This is an object which
every friend of true science must desire. The council of the
College of Fort William and the Asiatic Society, in coming
forward to patronize translations from the Sungskritu, deserve
the thanks of the literary world; but the operations of these
two bodies alone, are too slow to accomplish what is desired
in any reasonable time. A similar plan, on a more extensive
scale, is wanted.
Colleges.—The name given to Hindoo colleges or schools is
Chutooshpathee, which signifies the place where the four
shastrus are studied. This word is changed, in its popular
use, to Chomparee.
These places are generally built of clay. Sometimes three
rooms are erected, and in others eight or ten, in two side rows,
with a reading room, open on all sides, at the farther end;
this is also of clay. These college sleeping rooms, and the
college hall, would greatly surprise an English academician;
but the Hindoos have yet to learn, that splendid edifices and
large endowments are essential to learning.
These miserable huts are frequently erected at the ex-
pense of the teacher, who not only solicits alms to raise the
building, but also to feed his pupils. The buildings which

OF THE HINDOOS. 45
contain seven er eight rooms cost seven or eight pounds ster-
ling: the ground is commonly a gift, but in some cases rentis
paid. In particular instances both the ground and the ex-
penses of the buildings are a voluntary gift, and there are not
wanting cases of lands being bestowed on schools, and of per-
sons appropriating a monthly sum to their support. At Nu-
deeya the last case is common.
After a school-room and lodging rooms have been thus
built, to secure the success of the school, the teacher invites
a few bramhuns and respectable inhabitants to a short enter-
tainment, at the close of which the bramhuns are dismissed
with some trifling presents.
If the teacher finds a difficulty in obtaining scholars, he be-
gins the college with a few junior relatives; but should he
have ohtained some reputation for learning in the common
disputes at the funeral feasts, weddings, dedication of sacred
things, &c. he soon collects a number afpurooas, viz. pupils,
or readers.
The school opens every morning early, by the teacher and
pupils assembling in the college hall, or hut, when the differ-
ent classes come up in turns. At the close of these labours,
about three hours are devoted to bathing, worship, eating,
and sleep; and at three they resume their studies, which
continue till twilight. Nearly two hours are then devoted to
evening worship, to eating, smoking, and relaxation; and the
studies are afterwards resumed, and continued till ten or
eleven at night.
There are three kinds of colleges in Bengal; one in which
the grammar, the poetical works, and the dissertations on the
beauties and blemishes of poetry, are read; and in a few of
these schools, something of the pooranus and smritees is
taught. In the second order of colleges, the law works are
read, and in some cases the pooranus; and in the third order,
works on the nyayu durshunu. In all these colleges, select
works are read, and their meaning explained ; but instruction
is not conveyed in the form of lectures.
In the colleges for grammar, learning, &c. the pupils repeat
assigned lessons from the grammar used in each college, and
the teacher communicates the meaning of the lessons after
they have been committed to memory. The evenings are
occupied in repeating these lessons.
Works on Ethics.-The Hindoo sages have written less on
morals than on any other subject. Only one original work
on ethics is to be found among the innumerable volumes of
their literature. The author of this is Vishnoo-Shurma, and

46 HISTORY, &c.

the work has been translated by Sir Wm. Jones. The book
is called Puncheu Truntra.
Maxims from the Puncheu Tuntru.-Riches are treasured
up against the day of danger : but to save life, every thing is
to be sacrificed. If life be preserved, all is safe ; if life be
lost, all is lost.
Death is inevitable : if so, still it is better to die in the
pursuit of good than of evil.
For a dependant who serves another without reward, let
life itself be hazarded.
Life is of no value, if fame be gone : the body is destroy-
edin a moment, but honour will last for ages.
Death, dreaded through life, is not perceived when he ar-
rives.
Friendship never subsists between the eater and that which
may become food.
Contract not sudden friendship with a new comer.
Danger should be feared when distant, and braved when
present.
Men are not to be honoured or slain according to their
cast, but according to their actions.
An excellent person presents to a guest, a clean seat, wa-
ter, and sweet words.
The sight of the eyes is not sight; but he is blest with vi-
sion who possesses knowledge; the ignorant are the blind. .
Of these afflictions, viz. the want of children, losing them
as soon as born, or their remaining in a state of ignorance, the
former is the least painful.
Of all precious things, knowledge is the most valuable ;
either riches may be stolen, or diminished by expenditure,
but knowledge is immortal, and the greater the expenditure
the greater the increase; it can be shared with none, and it
defies the power of the thief.
He who º not placed on the list of fame, is dead while he
lives.
He who seeks neither learning, riches, power, religious
austerities, nor charity, is the ordure of his mother.
The following things produce pleasure: the increase of
riches, health, an affectionate wife, an obedient son, and that
learning by which wealth may be acquired.
The person who possesses neither religion, nor riches, the
desire of happiness, nor of liberation, is a two-legged goat,
with false teats on its neck.
When a man enters upon the practice of religion, let him
do it with all his powers, realizing death as near at hand;
OF THE HINDOOS. 47
when he seeks riches and knowledge, let him esteem himself
immortal.
He who is destitute of courage in commencing an under-
taking, and of power and diligence in prosecuting it, always
says, The secret will of fate must be accomplished ; there
is no reversing it. But the man of business says, Fate al-
ways works by instruments; a carriage can never travel with
one wheel; the prey never falls into the mouth of the lion.
He who seeks the company of the wise, shall himself be-
come wise ; even glass inserted in gold, resembles a pearl
an insect, when concealed in a flower, is placed on the *
(rather in the hair as an ornament.)
The state of the understanding is seen in the attacht
person forms. -
It is impossible to accomplish an object by unfit in
ments. In the power of speech, whatever pains may be tas
en with it, a crow will never equal a parrot.
An excellent family gives birth to excellent children.
A wise man surrounded with real friends, can accomplish
the work of the rich and the powerful.
The covetous and the dissatisfied have no home. Covet-
ousness produces sin, and sin death.
Good derived from evil is not good. No good is obtained
without a risk.
Truth, contentment, patience, and mercy, belong to great
minds. The good exercise compassion by making the case
of others their own.
The house of that man is empty which contains neither an
excellent son nor an excellent friend.
A wise man will not proclaim his age, nor a deception
practised upon himself, nor his riches, nor the loss of riches,
nor family faults, nor incantations, nor conjugal love, nor me-
dicinal prescriptions, nor religious duties, nor gifts, nor re-
proach, nor the infidelity of his wife.
A man of excellent qualities, is like a flower, which,
whether found amongst weeds or worn on the head, still pre-
serves its fragrance. -
It is better to make a vow of silence than to utter false-
hoods; to be an eunuch than to seduce the wife of another;
death is better than the love of slander; mendicity than the
enjoyment of property obtained by fraud; and sitting alone
in a forest, than in the company of unreasonable men.
The life of the diseased, of a wanderer, of a dependant,
and of one living in the house of another, is death ; and the
death of such a one is rest.



49 HISTORY, &c.

The contented are always happy; the discontented are
ever miserable.
Religion.—The number of the Hindoo gods and goddesses
amount to 330,000,000; yet they have not names for all,
but they say that God performs all his works by their instru-
mentality, and that all human actions, as well as all the ele-
ments, have their tutelar deities. Thus they consider, some-
what after the ancient Platonic notion, that the Supreme God
derives much of his greatness and magnificence, not from the
consideration of his superiority over all created intelligences,
as being the God of gods. Yet, to this one God, they
no temple, neither do they appear to pay him any wor-
e Hindoos, however, profess to believe in the doctrine
ivine Unity; “One Brumhu without a second,” is a
-ase commonly used by them when conversing upon the
nature of God. . - :-
They believe also, that God is almighty, all wise, omnipo-
ent, omniscient, &c. and they frequently speak of him as
embracing in his government the happiness of the good, and
the subjection or punishment of the bad. Yet they have no
idea of God's performing any act, either of creation or provi-
dence, except through the gods: but these auxiliary deities
bear not the least resemblance to the one true God in any of
the moral qualities attributed to them.
The Hindoos, nevertheless, have some very enlarged views
of the divine influence; they believe that it diffuses its vivi-
fying energies over the entire universe; ºstilling its life-
giving powers into every portion of animated matter.
It is related of a learned bramhun, that on hearing the
following lines from Pope's Essay on Man, he started from -
his seat, begged for a copy of them; and declared that the
author must have been a Hindoo.
ºil are but parts of one stupendous whole:
Whose body nature is, and God the soul:
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the treas:
lives through all life, extends through all extent,
Spreads undivided, operates unspent.”
This may serve to show the opinions which the Hindoos
entertain of the universal energy and operation of the Deity.
This energy is said to have created the universe; and there-
fore, this is the object of worship. Some of them assert that
Brumhu, after he had entered the world, divided himself in-
to male and female.
From the notion of God being the soul of the world, and
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OF THE HINDOOS. 49
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the world itself being God, under various forms, has arisen
the Hindoo practice of paying divine adorations to the heav-
ens collectively ;-to the sun, moon, the stars, the sea, great
rivers, and all extraordinary appearances in nature. Even
the divine energy itself has been personified, as a sort of holy
spirit, and worshipped under different names.
Many Hindoos are denominated Shaktus, as devoted to the
worship of this shuktee, or energy, and all their addresses are
called the energies of their lords, as well as matres, or moth-
CI's.
The universe being full of the Divine Majesty, a deity has
been consecrated as the regent of every element; and even
the bramhu and the devout mendicant, as sharing more large-
ly of the in-dwelling Deity than others have received the ad-
oration of the multitude. Thus it appears, that the Hindoo
system of theology, is a kind of polytheistical Sabellianism.
making all things to be gods in which the Supreme Godhead
or energy is supposed eminently to dwell. -
The same principle is exhibited in the bodily powers of the
different images worshipped by the Hindoos Ununtu has a
thousand heads; Brumha four faces; Indru is full of eyes
Doorso has ten; and Shawunu, the giant, a hundred arms.
The formidable weapons of the gods, too, have evidently the
same allusion, as well as their symbols and vehicles: among
them are the eagle,” the serpent, the lion, the tiger, the ele-
phant, the bull, the buffalo, &c.
After this general description of the Hindoo theology, we
may next enter into a more minute detail of some of their
principal deities.
1. Brumha. This god may be properly noticed first, as
he is called the creator and the grandfather of gods and men :
in the latter designation, he resembles Jupiter, in the lascivil
ousness of his conduct, having betrayed a criminal passion
towards his own daughter. Brumha’s image is never worship-
ped, nor even made : but the Chundu describes it as that of a
red man with four faces. He is red, as a mark of his being
full of the º : he has four faces, to remind the wor-
shippers that the vedus proceeded from his four months. In
one hand he has a string of beads, to show that his power as
creator was derived from his devotion: the pan of water in
* “Vishnoo riding upon his Gurooru, or eagle,” says the ingeni-
ous Mr. Maurice in his “Indian Antiquities,” “puts us in mind of
the thunder bearing eagle of the Grecian Jupiter.”
50 HISTORY, &c.

-
his left hand, denotes that all things sprang from water. This
deity, thus pre-eminent, is yet entirely destitute of a temple
and worshippers.
2. Vishnoo. This is the image of a black man, with four
arms, sitting on Gurooru, a creature half bird, half man, and
holding in his hands the sacred shell, the chuckru, the lotus,
and a club. His colour, (black) is that of the destroyer ;
which is intended to show that Shivu and he are one ; he has
four hands, as the representative of the male and female pow-
ers : the shell (blown on days of rejoicing) implies that Vish-
noo is a friendly deity : the chukru is to teach that he is wise
to protect; the lotus to remind the worshipper of the nature
of final emancipation ; that, as the flower is raised from the
muddy soil. and after rising by degrees from immersion in the
waters, expands itself above the surface, to the admiration of
all, so man is emancipated from the chains of human birth;
the club shews that he chastises the wicked. Gurooru is a
portion of Shivu ; his body represents the vedu. Vishnoo is
distinguished, as being the source of most of the Hindoo in-
carnations; and he commands the worship of the greatest di-
vision of the Hindoo population. There are no temples nor
festivals in honour of Vishnec. He is called the Preserver;
but the actions ascribed to him under this character, are re-
ferred to other forms and names. The Shalgramu, a stone, is
a form of Vishnoo. During four months of the year, all the
forms of this god are laid to sleep.
3. Siva or Shivu, is seen with his Trisula, or Trident, in
one hand; and, in another, the Pasha, which is a rope for
binding and strangling incorrigible offenders; his two fore-
most hands, right and left, are in a position very common to
several deities; they are said to indicate an invitation to ask,
and a promise to grant or protect. His third eye, pointing up
and down, is seen in his forehead—his three eyes, probably
denoting his view of the three divisions of time, past, present,
and future. Serpents, emblems of immortality, form his ear-
rings. His pendant collar is composed of human heads, and
marks the extinction and succession of generations of man-
kind by Time.
4. Indru. This is the king of heaven, and the infamous
violator of the wife of his religious guide : he is painted as a
yellow man, sitting on an elephant, with a thunderbolt in one
hand and a club in the other ; and, like Argus, is full of eyes.
All the attributes of his image are only the signs of his office as
a king. He has one annual festival, and is very famous in the
Pooranus for the number of wars and intrigues in which he

OF THE HINDOOS. 51
has been engaged. His throne changes masters at the end of
seventy-one yoogus of the gods. Jupiter was called the king
of heaven, and the Fulminator : Indru's names, Divus-Putee
and Vujree, are significant of similar offices.
5. Yumu.-The Indian Pluto, is a dark green man, clothed
in red, with inflamed eyes; he sits upon a buffalo; has a
crown on his head, and holds in his right hand a club with
which he drives out the soul from the body, and punishes the
wicked. This is the form of terror, as a king of the souls of
the dead; but he is also worshipped in a form less terrific,
which he is said to assume when he passes a sentence of hap-
piness on the meritorious. Besides this annual festival, he
is worshipped on other occasions, and receives the homage
of the Hindoos in their daily ablutions. There are several
remarkable coincidences between Yumu and Pluto.
6. Guneshu.--A fat short red man, with four arms and an
elephant’s head, sitting on a rat ; his corpulency is a type of
Brumha, as the aggregate of all things. In one hand he holds
a bell, which is the pattern of a temple, and also points out
that this god banishes fear; in another he holds a serpent-
weapon, to show that he throws impediments in the way of
the wicked another grasps he hook by which elephants are
guided, which points out that he guides the mind; and with
the other he forbids fear. His elephant’s head is a sign of the
mystical sound Om; and the trunk is the type of the instru-
ment with which clarified butter is poured on the fire of a
sacrifice. Every act of worship (pooja) is preceded by an
invocation to Guneshu, and men in business paint his image
over the doors of their shops, or suspend it amongst their
merchandize, to insure prosperity. Guneshu has been com-
plimented as the god of wisdom; but the Hindoo deity pre-
siding over knowledge, or wisdom, is Suruswutee, a goddess.
Guneshu receives many honours from the Hindoos, and is
considered as bountiful in bestowing wisdom and other favours;
though there are no temples erected to his honour in Bengal.
Those who adopt him as their guardian deity are called Gaº
nuputyus. Of this god the images are not quite all alike.
7. Kartikeyu—is the Indian Mars, or commander in chief to
the gods. He has in some images one, and in others six fa-
ces; is of a yellow colour, and rides on the peacock, an in-
carnation of Indru. In one hand he holds a bow, and in the
other an arrow. He is worshipped as the giver of bodily
strength.
8. Sooryu, (the sun).-The Hindoos, in a most indelicate
fable respecting this god, have described the twelve signs of

52 - HISTORY, &c.
the zodiac, Yumu, the regent of death, is his son, and Chayy,
a shadow, the name of one of his wives. The image of Soo-
ryu is that of a dark-red man; from his body issues a thou-
sand streams of light; he has three eyes, and four arms; in
each of two of his ha, 's he holds a water-lily, with another he
is bestowing a blessing, and with the last forbidding fear. He
sits on a red lotus, in a chariot drawn by seven horses. He
is painted red, to show that his glory is like flame; his three
eyes represent the day, evening, and night; and his four arms
indicate that in him are united Prukretee and Poorooshu, or
matter and spirit. One lotus explains the nature of emanci-
pation; and the other, upon which the rays of Sooryu are re-
flected, is a type of sound, and some Hindoo philosophers be-
lieve it to be eternal. The red lotus represents the earth;
his chariot the measure of time; and the seven horses the
seven poetical measures of the vedus. The image of this god
is never made, but the sun itself is worshipped daily; the
Shalgramu is also his constant representative in the Brahmi-
nical worship. The disciples of this god are called Sourus.
9. Ugnee, the regent of fire, is represented as a corpulent
man, riding on agoat, with copper-coloured eye-brows, beard,
hair, and eyes; his belly is the colºur of the dawn; he holds
a spear in his right hand, and a bead-roll in his left; from his
body issues a thousand streams of glory, and he has seven
flaming tongues. His corpulency points out that he grants the
desires of his worshippers; the colour of his eye-brows, &c.
represents the flame of the burnt-offering when it ascends of
a copper-colour; at which time he who desires secular bless-
ings offers his clarified butter; but he who desires emanci-
pation, pours his offering on the fire when its colour is like
that of the dawn. The goat teaches, that Ugnee devours all
things; his spear, that he is almighty; and his bead-roll, that
he is propitious. The rays of glory are to encourage the
worshipper to expect that he shall obtain the greatest bless-
ings from this god. Ugnee has neither temples nor images
consecrated to him; but he has a service in the daily cere-
monies of the Bramhuns; and one class of his worshippers,
called Sagniku Bramhuns, preserve a perpetual fire, like the
vestal virgins. There seems to be no order of females among
the Hindoos resembling these virgins; but many Hindoowo-
men, at the total wane of the moon, to fulfil a vow, watch for
twenty-four hours over a lamp made with clarified butter, and
prevent its being extinguished till the time for the appear-
ance of the new moon. Ugnee presides over sacrifices, and
is called the mouth of the gods.
:
º
º
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OF THE HINDOOS. 53
10. Puvunu, the god of the winds, and the messenger of
the gods, is represented as a white man, sitting on a deer,
holding in his right hand the hook, used by the driver of an
elephant. He is painted white, to shew that he preserves
life; the deer represents the swiftness of his flight; the el-
ephant driver's hook explains his power over the body; he
is worshipped daily; but has neither separate festival, image,
nor temple.
11. Varoonu, the Indian Neptune, is a white man, sitting
on a sea animal, having a serpent-weapon in his right hand.
He is painted white, to shew that he satisfies the living; and
he wields a terrific weapon; to point out, that he is approach-
ed with fear by the worshipper. His name is repeated in
the daily worship of the bramhuns; but he has neither pub-
lic festival nor temple.
12. Sumoodru, the sea, worshipped by the Hindoos when
they visit the sea; as well as at the different festivals; and
on the sixth day after the birth of a child.
13. Prit'hivee, the earth, is worshipped daily by the Hin-
doos. She is a form of Bhuguvutee, and may be called the
Indian Ceres. The Hindoos have divided the earth into ten
parts, and assigned a deity to each. These are, Indru, Ug-
nee, Yumu, Noiritu, Vuroonu, Vayoo, Kooveru, Eeshu,
Brumha, and Ununtu.
14. The Heavenly Bodies.—Almost all heathen nations wor-
ship the heavenly bodies. Perhaps the evident influence which
the sun and moon have over the seasons and the vegetable
kingdom, unight in the primeval ages lead men to make them
objects of worship. After the introduction of judicial astrolo-
gy, this species of idolatry becomes less surprising. What-
ever may be the antiquity of the vedus, it is very plain, that
the worship of the sun, moon, and other planets, is there in-
culcated; many of the forms of praise and petition in those
books, are addressed to the heavenly bodies; and to this day
the worship of all the planets in one service, and of different
planets on separate occasions, has place among the Hindoos.
Ruvee, or Sooryu, the sun; Somu, the moon.—The Hindoo
feasts are regulated by the revolutions of the moon ; but So-
mu is not greatly honoured in the Hindoo mythology, being
esteemed a malignant planet; as is also called Mungulu, or
Mars. Boodhu, or Mercury, is a fortunate planet; and so is
Vrihusputee, or Jupiter, who is the preceptor of the gods.
Shookru, or Venus, preceptor to the giants, is also a fortunate
planet: this god is represented as blind of one eye. Shunee,
or Saturn, the son of sº an evil planet. Kahoe and Ke-
2
54 HISTORY, &c.

too, the ascending and descending modes. The planets are
not honoured with temples, images, or festivals, in Bengal.
When hope or fear, respecting their benign or malignant in-
fluence, is excited in the mind of a Hindoo, he is drawn or
driven to worship them. -
15. Doorga.-The image of this gooddess, and that of Mi-
nerva, in one or two instances, exhibit a pretty strong resem-
blance ; both are described as fond of arms; and Doorga de-
rives her name from the giant Doorgu, whom she slew ; as
Pallas (Minerva) obtained hers from the giant Pallas, whom
she destroyed; she resembles Minerva also as a goddess dif-
ficult of access, which is one signification of the name Doorga.
Sir W. Jones says, As the mountain-born goddess, or Parvu-
tee, she has many properties of the Olympian Juno : herma-
jestic deportment, high spirit, and general attributes are the
same; and we find her both on Mount Koilasu, and at the
banquets of the deities, uniformly the companion of her hus-
band. One circumstance in the parallel is extremely singu-
lar ; she is usually attended by her son Kartikeyu, who rides
on a peacock ; and in some drawings, his own robe seems to
be spangled with eyes: to which must be added, that in some
of her temples, a peacock, without a rider, stands near her
image The image of Doorga is that of a yellow female with
ten arms, sitting on a bier: the weapons she wields, the tri-
dent, the scimitar, the discus, the arrow, the spear, the club,
the bow, the serpent-weapon, the hook for guiding an ele-
phant, and an axe, are to point out, that with these ten arms
and weapons she protects the ten points. She has one foot on
Muhesku, a giant, to shew that she subdues the enemies of
her worshippers; and she sits on a lion, a form of Vishnoo,
as the giver of success to her worshippers, and as exciting fear
in their enemies. The quarrels of this goddess with Shivu,
her husband, strongly remind us of those betwixt Jupiter and
Juno, arising from the jealousy of the latter. The festivals
in honour of Doorga and of Krishnu, draw the whole Hindoo
population to the temples; while those in hononr of other
gods are comparatively neglected. Before the temples of
this goddess, thousands of victims are annually slaughtered,
and offered to her image: she is not merely honoured as
Doorga, but, under other names, distinct temples, images,
festivals, and ceremonies have been instituted. Doorga is
also the representative of matter in the creation of the uni-
verse; and in this character she is called Prukutee, literally,
the chief, or nature. Her wars with the giants also add to
her fame, and make her extremely popular among the Hin-



OF THE HINDOOS. 55
doos ; she is adopted by many, who take the name of Shaktus,
as their guardian deity. In Bengal, the greater number of
Bramhuns are Shaktus: in the western and southern provin-
ces this sect is not so numerous.
16. Kalee, the Indian Diana Taurica. This is another
form of Doorga. The dark image of this goddess is a truly
horrid figure : her hair is dishevelled; her tongue hangs
out; she holds in one hand a scimitar; in another a giant's
skull; with another, she forbids fear; and with the last, is
bestowing a blessing. Her colour is that by which time is
designated; and she stands upon her husband, the destroyer,
to keep him in subjection till the time of the universal confla-
gration; when, with the eye in the centre of the forehead,
he will burn the universe. Her four arms represent the
four vedus; the two inspiring terror, point out those por-
tions of the vedu which relate to the destruction of enemies,
and the government of the world; and the other two allude
to those parts of the vedu which belong to devotion; her dis-
hevelled hair represents the clouds, and intimates too, that
time has neither beginning nor end; her tongue is the repre-
sentative of lightning ; she exhibits, altogether, the appear-
ance of a drunken, frantic fury : yet this is the goddess whom
thousands adore; on whose altars thousands of victims annu-
ally bleed; and whose temple at Kalee-ghatu, near Calcutta,
is the resort of Hindoos from all parts of India. This temple,
it is said, frequently receives presents from persons of the
highest rank; and not unfrequently from persons called
Christians. There are two things respecting Kalee which
remind us of Laverna; she is the protectress of thieves;
and her image at Kalee-ghatu, is a head without a body.
Another form of this goddess, under the name of Siddheshwu-
ree, is to be seen in clay temples all over Bengal. Human
victims, it is said, have often been immolated on the altars of
Kalee, and Siddheshwuree.
17. Lukshmee.—The goddess of fortune, is the wife of
Vishnoo: she is said to have been produced at the churning
of the sea, as Venus was said to be born of the froth of the
sea : at her birth, all the gods were enamoured with her.
She is painted yellow, with a water-lily in her right hand; in
which form she is worshipped frequently by Hindoo women;
but no bloody sacrifices are offered to her.
18. Suruswutee.—The goddess of learning, another wife of
Vishnoo. She is painted white, and stands on the water lily.
In some images, she is seen holding a lute; and in others,
possessed of three eyes, with a fan in one hand, and a book in
-

56 HISTORY, &c.
the other. Her colour is to point out, that she is the source
of wisdom; the lute reminds the worshipper that she is the
author of melody; her three eyes represent the three vedus;
the book and pen obviously belong to her character as the
goddess of learning. She has an annual festival, when clay
images are set up, and worshipped all over Bengal. Some
of her worshippers, on the last day of the festival, dance na-
ked before the procession of the image through the streets;
even prostitutes, at this festival, make an image of this god-
dess, and set it up near their houses, to draw the spectators to
their brothels. On this day, students, merchants, and others,
refuse to touch a pen; for the Hindoos ascribe their ability
to read, write, and even speak, to the favour ot Suruswutee.
19. Shetula.-The goddess who cools the body when af-
flicted with the small-pox, receives the honours from the
lower orders of the Hindoos, among whom the ravages of the
small-pox are often dreadful. This goddess is also worship-
ped to procure the removal of cutaneous diseases.
20. Munusa.-The queen of the snakes, or she who pro-
tects men from their fatal bite. The lower orders crowd to
the three annual festivals held in honour of this goddess.
21. Shushthee, The goddess of fecundity. She is hon-
oured with six annual festivals, celebrated chiefly by females.
Her image is that of a yellow woman, sitting on a cat, and
nursing a child; though, in general, a rough stone, painted on
the top, and placed under a tree, is the object worshipped.
These may be considered as the celestial deities worship-
ped by the Hindoos. The terrestrial goddesses are, Seeta,
the wife of Ramu : Radha, the mistress of Krishnu : Rook-
minee and Sutyu-bhama, the wives of Krishnu; and Soobhu-
dra, the sister of Jugunnathu. The terrestrial gods are the
following:—
1. Krishnu-resembles Apollo in his licentious intrigues:
in his being a herdsman, and an archer ; in his destroying a
dreadful serpent ; in his love of music ; and in the celebrity
to which he attained.—Krishnu's image is that of a blackman,
with a flute in his hand. His colour points out, that he fills
the mind with sensual desires. Apollo had in one hand a
harp, and in the other a shield of arrows. Several festivals,
in honour of this god, are held annually ; at which times the
greatest licentiousness prevails among all ranks. A great
proportion of the Hindoo population in Bengal, are devoted
to Krishnu; his intrigues with the milk maids, and especially
with Radha, his favourite mistress, are familiar to any Hin-
doo, being incorporated into their popular songs, and theim-
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OF THE HINDOOS. 57
age of Radha being placed by that of Krishnu in many of the
temples. Under several other names Krishnu is worshipped,
to each form a separate temple has been erected; among the
rest to Gopalu, the herdsman ; to Valu-gopalu, the infant Go-
palu ; to Gophe-nat-hu, the lord of the milk-maids.
2. The Temple of Juggernaut—is esteemed the most sacred
of all the religious establishments of the Hindoos, and is an-
nually visited, on the lowest calculation, by 1,200,000 people.
The idol is a carved block of wood, with a frightful visage
painted black, and a distended mouth of a bloody colour.
His arms are of gold, he is dressed in a gorgeous apparel.
On festival days, the throne of the idol is placed upon a stu-
pendous moveable tower, about sixty feet high, resting on
wheels, which indent the ground deeply as they turn slowly
under the ponderous machine. The horses which are fixed
to the car, with the driver and the little figures, are all made
of wood. Attached to the principal tower, are six ropes, of
the length and size of a ship's cable, by which the people
draw it along. Upon the tower are the priests and satellites
of the Idol, surrounding his throne, who occasionally address
the worshippers in libidinous songs and gestures. Both the
walls of the temple and the sides of the car are covered with
the most indecent emblems, in large and durable sculpture.
Obscenity and blood are the characteristics of the idºl's wor-
ship. As the tower moves along, devotees throwing them-
selves under the wheels, are crushed to death, and such acts.
are hailed with the acclamations of the multitude as the most
acceptable sacrifices.* A body of prostitutes are maintained
in the temple for the use of the worshippers ; and various
other systematic indecencies, which will not admit of de-
scription, form a part of the service.
A vast portion of the pilgrims to this temple die by the
way from want, fatigue or disease. At a distance of 50 miles,
the approach to this spot is known by the quantity of human
bones which are strewed by the way. Many old people take
the journey on purpose to die within the sacred precincts.
The sand plains around the town are in some places whiten-
ed with the bones of the pilgrims. There is a spot at a lit-
tle distance, called by the Europeans, Golgotha, where the
dead bodies are usually cast forth, and where dogs, vultures
* One poor wretch has just been crushed by the wheels, and the
infatuated people are throwing cowries on his body; another victim
is in the act of meeting his death. The idol is so placed as to be
seen by those who draw the car. In the front are people selling
refreshments, little images, &c.
58 HISTORY, &c.

and jackalls are seen continually feeding upon them. Such
is the mortality among the pilgrims, that a Hindoo of proper-
ty always makes his will before he sets out on the journey,
and takes a most affecting farewell of his disconsolate rela-
tions.
Multitudes are crushed to death by the pressure of the
crowd; at one time 150 were thus killed around the temple
gate. A considerable revenue arises from the taxes paid by
the pilgrims; which, after defraying the expenses of the
temple, goes to the government. The receipts per annum
have been stated at upwards of sixty thousand dollars, of
which sum near thirty thousand dollars have been applied for
the support of this temple worship.
Imitations of this ponderous car abound in many of the
largetowns in Bengal. -
3. Ramu, a deified monarch, and the hero of the Ray-
mayunu, comes in for a considerable share of the wretched
devotion of the Hindoos, especially in the western provinces.
He is adored as the seventh Hindoo incarnation; he has an
annual festival ; and is daily worshipped in the temples dedi-
cated to him, his brother, and his friend Hunoomanu. In
these temples, he appears as a green man, with a bow and ar-
row in his hands, sitting on a throne, having Seeta on his
left; his brother Lukshmunu holds a white umbrella over
his head, and Hunoomanu stands before him as a servant with
joined hands. He is considered as a benificent deity. Some
think that Ramu was deified on account of a successful attack
on Ceylon, when he was king of Muthoora.
4. Choitunyu, i. e. The wise, a form of Krishnu; the
god of a set of voivagee, whose leader was a religious men-
dicant. His most famous temple in Bengal is at Ugru-dweepu.
where an annual festival is held, and to which crowds resort
from all parts of Bengal. The Bramhuns despise this sect.
5. Vishwu-kurmu, the son of Brumha, as architect of the
gods, may be regarded as the Hindoo Vulcan. He is wor-
shipped at an annual festival, the implements of each artificer
being the representative of the god. He employs no Cyclops
with one eye; but has a workman named Mayu, a giant, who
is capable of exhibiting all manner of illusive edifices.
6. Kamu-devu, -the Indian Cupid. This god is also said
to be the son of Brumha : he is painted as a beautiful youth,
garrying a bow and arrow of flowers. He has an annual fes-
tival, but his image is not made; nor does this festival com-
mand much celebrity. Petitions are addressed to him by the
bride and bridegroom anxious for offspring.

OF THE HINDOOS. 59
7. Suiyu Narayumu. This name implies that he is the
true Vishnoo. He is worshipped frequently in the houses of
the rich, from the desire of insuring prosperty.
8. Punchaunnu, a form of Shivu, worshipped by the low-
er orders, who consider him as the destroyer of children.-
The image used as his representative is a misshapen stone,
anointed, painted, and placed under the watu and other trees.
8. Dhurmut'hakooru, another form of Shivu, held in
much the same estimation as Punchanunu.
10. Kaloo-rayu, the god of forests, another form of Shi-
vu. He is painted as sitting on a tiger, and carrying a bow
and arrow ; and is worshipped by the wood-cutter, in the
forests, to insure protection from wild beasts.
11. Deified Beings in surange shapes.—Urdhu-nareeshwuru.
This compound deity is Shivu and Doorga united in one body.
Religious worship is paid to this idol. Krishnukalee. In
this image of Krishu and Kalee united in one body, vice it-
self is personified and worshipped. Huree-Huru. Another
compound deity, Vishnoo and Shivu. The worship paid to
these idols appears to owe its origin to stories in the Poora.
nus; but the original idea, meant to be conveyed by two of
them, no doubt was, that the Great Spirit and matter are one.
12. The Worship of Human Beings. The Hindoos worship
their spiritual guides; also, Bramhuns, and their wives and
daughters; and, among the Oamacharees, women of the low-
est cast, and even prostitutes, are worshipped, with rites too
abominable to be recorded.
12. The Worship of Beasts. The cow, as a form of Chu-
guvutee, is an object of worship, and receives the homage
of the Hindoos at an annual festival. The very dung of the
cow is eaten as an atonement for sin; and, with its urine, is
used in worship. A Hindoo does not carry any thing out of
his house in the morning, till he has rubbed his door-way
with cow-dung, Notwithstanding this reverence, the bullocks
employed in carrying burdens, and at the plough, are used
more cruelly by the Hindoos than any other animals. Hu-
moomanu, the Monkey, has also been placed among the gods,
as a form of Shivu. The temples of this god are to be seen,
and in some places his image is worshipped daily; he is even
chosen by many as their guardian deity. Hunoomanu bears
some resemblance to Pan ; and, like him, owes his birth to
the god of the winds. The dog, the jackal, and a number of
ºther animals, have also places among the Hindoo deities,
though they are not greatly honoured.
14, Worship of Birds. Gurooru, the carrier of Vishnes,

50 History, &c.
half a bird and half a man, has received deification, as well as
his brother Uroonu, the charioteer of Vishnoo, Jutayoo,
another bird, the friend of Ramu, receives divine honours;
as do the eagle of Coromandel, (said to be an incarnation of
Doorga,) the wag-tail, the peacock, the goose, and the owl;
but the honours they receive are not of the highest kind.
15. Worship of trees. The Hindoos do not seem ever to
have consecrated groves, but several trees they esteem sa-
cred. Toolusee, a female raised to deity by Vishnoo, was
cursed by Lukshmee, his wife, in a fit of jealousy, and turn-
ed into a tree of this name ; which the Hindoos preserve
with great care near their houses, and erect pillars to its
honour. The heads of these pillars, which commonly open
like a cup, are filled with earth, and the plant is placed in
them. Its leaves and wood are esteemed sacred ; and, with
the latter they make their beads, with which they repeat the
names of their guardian deities. Several other trees receive
almost an equal homage. It is considered as a great sin
among the Hindoos for any member of a family to cut down
trees planted by an ancestor; and the misfortunes of many a
family have been ascribed to such an act of indiscretion.
16. River Worship. The Hindoos not only reverence
their rivers, but actually worship them, dividing them into
male and female deities. But Gunga, (the Ganges) both in
their poems, their Pooranus, and in the superstitious customs
of the natives, appears to rank highest amongst the river dei-
ties. She is declared to have descended from Vishnoo’s
heaven; an anniversary of which event is celebrated by par-
ticular festivities. The most extravagant things are related
in the Pooranus respecting the purifying nature of these wa-
ters; and several works have been written to extol the say-
ing properties of the Ganges. Its waters are carried to im-
mense distances; every thing they touch becomes purified ;
crowds of Hindoos perform their worship on the river dail
after purifying themselves in the stream ; the sick are l
on its banks, expecting recovery from the mere sight of this
goddess; and it is reckoned a great calamity not to die with-
in sight of Gunga. Many other rivers receive the honours
of divine worship.
Bathing in the Ganges.—The engraving exhibits a view of
a bathing scene in the holy waters of the river Ganges, the
persons in the water and on the banks are the devotees, or
the superstitions worshippers and bramhuns, or priests, who
assist them in their worship, and who, after the people have
bathed, perform a number of ceremonies, and incantations,
triNboo TEMPLEs.
-
-


OF THE HINDOOS. 61
and present offerings, and pay worship to the various inhab-
itants of the waters. The dishes and baskets on the margin,
contain fruits, flowers, &c. which are designed as offerings to
the goddess. The banks are steep, and flights of steps have
been laid for the accommodation of the worshippers.-Mil-
lions of people are annually drawn from their homes several
times in a year to visit different holy places of this river, and
frequently vast crowds of people rush down the steps with
great eagerness and violence, in order to get into the water at
a supposed lucky moment; and in consequence of this crowd-
ing, great numbers are often killed or shockingly bruised.
This deluded people expect great good will result to them
from this detestable idolatry. Their sacred books declare
that the sight, the name or the touch of the Ganges takes
away all sin; that thinking of the Ganges when at a distance
is sufficient to remove the taint of sin; but that bathing in the
Ganges has blessings in it which no imagination can conceive.
At the hour of death if a person think on Ganga, he will
obtain a place in the heaven of their god Siva. So much is
this river reverenced, that many will not wash themselves
or their clothes in its waters; some persons undertake jour-
nies of five or six months to bathe in the Ganges in behalf
of deceased relations, and to carry back its waters for reli-
gious and medicinal uses. The water of this river is used in
the English courts of justice to swear upon. Morning and
evening the Hindoos visit and look at this river, to remove
the sins of the night or of the day; when sick they besmear
their bodies with its sediment, and remain perhaps for a month
near the river; they are extremely anxious to die in sight
of the Ganges, that their sins may be washed away in their
last moments. Dead bodies are often brought by relatives to
be burnt near the river, under the hope that the soul of the
deceased will thus receive benefit. Some persons even
drown themselves in the Ganges, not doubting but they shall
immediately ascend to heaven. Their sacred books teach
that if a person bathe in the Ganges at an auspicious moment.
his sins will be removed, he will be admitted into the heaven
of Brama, and after having enjoyed great happiness in heav-
en, will be re-born on the earth, possessed of every good
quality, enjoy all kinds of happiness, and be loaded with
honours. There are upwards of three millions of holy pla-
ces on the Ganges; to these places natives continually resort,
at a great expense of time and money, in making offerings
and paying worship.
17. Worship of Fish. Even the finny tribes are honoured
F
62 HISTORY, &c.
by the Hindoos, though the worship paid to them is of an in-
ferior sort.
18. The Worship of Books is very common among this peo-
ple. The lower orders have such a profound respect for a
book, that they think every thing in such a form must be di-
vine. On several occasions a book is converted into an im-
age, and worshipped with all the form used before the most
popular idol.
19. The Worship of Stones. The Shalugramu, as a form of
Vishnoo, is more frequently worshipped than any other idol
in India, not excepting the Lingu itself; which perhaps ought
to be placed next, and which is also a stone. The represen-
tatives of Punchanunu and other gods are shapeless stones.
Many images of idols sold in the markets are made of stone,
and worshipped.
20. A Log of Wood. The pedal with which rice is cleansed
from the husk has also been raised to godship by the Hin-
doos.
Temples for Religious Worship.–A multiplicity of tem-
ples characterizes the Hindoo worship. They are spread
over the desert and crown the summit of almost every moun-
tain ; no village is considered inhabitable without one. To
erect these oven-like edifices, supply them with images, and
maintain their worship are regarded as the most meritorious
actions: their number is, therefore, incredible. On a plain
near Burduan, a widow has caused 108 to be built, each con-
taining an image. These images are often clothed with valu-
able garments and adorned with jewels of great price. The
Brahmins, (Hindoo Priests) attend on the worship paid at
these temples, and omit no sort of imposture to keep up the
popular credulity, and to allure votaries to the worship of
that deity by which they are supported. A religion more
shameful or indecent has never existed among a civilized peo-
ple. The Brahmins being resolved to make the popular re-
ligion a mere machine for advancing their temporal interests
and gratifying their passions, have gradually urged the Hin-
doo people from one superstitious error to another, from a
deep to a deeper pit in that chaos in which they are now in-
gulfed. Many of the worshippers perform their religious
service before the door of the temple. They carefully fix
their eyes upon the god to whose presence they have come,
mutter a few words, salute the image by bringing both hands
to the forehead, how the head slowly and solemnly, turn
around, ring the bell, and retire after paying the tribute to the


OF THE HINDOOS. 63
Brahmins who are seated in the vestibule on each side of the
door.
Besides the ordinary daily worship paid at the temples, a
company of females are connected with these temples, who
morning and evening perform their religious service of sing-
ing and dancing. I he temples of note also employ a com-
pany of players on musical instruments who attend at the
temple twice a day to make it ring with their discordant
sounds and inharmonious airs. These companies assist at all
public ceremonies and festivals, and are paid from the reve-
nues of the temple. A great part of the service which the
Hindoos pay their gods is in fulfilment of vows; which they
are exceedingly addicted to make, to remove great evils, ob-
tain some desired object, or for a consideration of small con-
sequence. Pilgrimages of great extent are often made to
these temples in fulfilment of vows, and frequently the dis-
tance is measured by a continued prostration of the body to
the earth during the whole journey. Supernatural powers
are ascribed to the deities, and various means are resorted to
by the priests to deceive the people, and to satisfy them that
their gods possess great wisdom and power.
The oracles are managed by some expert Brahmin, who
understands this sort of roguery, and who contrives to intro-
duce some person within the images, which are generally hol-
low, or to conceal themselves near by, so as not to be observe
ed, and thus concealed, they harangue the multitude ; all of
whom firmly believe that it is the image itself that speaks,
and therefore listen to the oracular admonition with awful si-
lence. The impostor who carries on this deception some-
times predicts future events, but in so obscure and ambiguous
terms, that however the issue may turn out, they may have
it in their power to make it accord with their predictions.
Some other particulars may be added, respecting the wor-
ship of these gods; and of the heavens appropriated to some
of them, as the reward of their respective worshippers :
Vishnoo has no public festival, yet he is worshipped at the
offering of a burnt sacrifice; in the form of meditation used
daily by the Bramhuns, at the time when “the five gods” are
worshipped; and also at the commencement of each shradd-
hu.
The offerings presented to him consist of fruits, flowers,
clarified butter, &c.
The following is given in their books as a description of
Vishnoo’s heavens: This heaven, called Voikoontºhu, is en-
64 HISTORY, &c.

tirely of gold, and is eighty thousand miles in circumference.
All its edifices are composed of jewels. The pillars of this
heaven, and all the ornaments of the buildings are of precious
stones. The crystal waters of the Ganges fall from the
higher heavens on the head of Droovu, and from thence into
the bunches of hair on the heads of seven rishees in this
heaven, and from thence they fall and form a river in Voi-
koontºhu. Here also are fine pools of water, containing blue,
red, and white water-lilies, the flowers of some of which con-
tain one hundred petals, and others a thousand ; gardens of
nymphoeas, &c. On a seat as glorious as the meridian sun,
sitting on water-lilies, is Vishnoo, and on his right hand the
goddess Lukshmee. From the body of Lukshmee the fra-
grance of the lotus extends 800 miles. This goddess shines
like a continued blaze of lightning. The devurshees, rajur-
shees, and supturshees constantly celebrate the praise of
Vishnoo and Lukshmee, and meditate on their divine forms.
The brumhurshees chant the vedus. The glorified voishnu-
vus approach Vishnoo, and constantly serve him. The gods
are also frequently employed in celebrating the praises of
Vishnoo; and Gurooru, the bird-god, is the door-keeper.”
Shivu or Siva. The worship paid to this deity is beyond
description indecent; yet temples innumerable have arisen
in India, and a Shivu lingu placed in each of them, and wor-
shipped as a god. These temples, indeed, in Bengal, and
many parts of Hindoost'han, are far more numerous than
those dedicated to any other idol; and the number of the
daily worshippers of this scandalous image, (even the Hin-
doo women,) who make the image with the clay of the Gan-
ges every morning and evening, is beyond comparison far
greater than the worshippers of all the other gods put togeth-
er.
Worship is performed daily at the temples of the lingu ;
when offerings of various kinds are presented to this image.
If the temple belong to a shoodru, a Bramhun is employed,
who receives a small annual gratuity, and the daily offerings.
These ceremonies occupy a few minutes, or half an hour, at
the pleasure of the worshipper. Many persons living in Ben-
gal employ Bramhuns at Benares to perform the worship of
the lingu in temples which they have built there.
* The work called Kurmu-Vipaku says, that the heavens of Vish-
noo, Brumha, and Shiva, are upon the three peaks of the mountain
Soomeroo; and that at the bottom of these peaks are the heavens
of twenty-one other gods.
OF THE HINDOOS. 65

Every year, in the month Phalgoonu, the Hindoos make
the image of Shivu, and worship it for one day, throwing the
image the next day into the water. This worship is perform-
ed in the night, and is accompanied with singing, dancing, mu-
sic, feasting, &c. The image worshipped is either that of
Shivu with five faces, or that with one face. In the month
Maghu also, a festival in honour of Shivu is held for one day,
when the image of this god, sitting on a bull, with Parvutee on
his knee is worshipped. This form of Shivu is called Huru-
Gouree.
In the month Choitru an abominable festival in honouro
this god is celebrated : when many Hindoos, assuming the
name of sunyasees, inflict on themselves the greatest cruel-
ties. Some of the chief sunyasees purify themselves for a
month previously to these ceremonies, by going to some cel-
ebrated temple or image of Shivu, and there eating only once
a day, abstaining from certaingratifications, repeating the name
of Shivu, dancing before his image, &c. Other sunyasees
perform these preparatory ceremonies for fifteen, and others
for only ten days : during which time parties of men and boys
dance in the streets, having their bodies covered with ashes,
&c. and a long piece of false hair mixed with mud wrapped
round the head like a turban. A large drum accompanies
each party, making a horrid din.
On the first day of the festival, these sunyasees cast them-
selves from abamboo stage with three resting places, the high-
est about twenty feet from the ground. From this height
these persons cast themselves on iron spikes stuck in bags of
straw. These spikes are laid in a reclining posture, and
when the person falls they almost constantly fall down instead
of entering his body. There are instances, however, of per-
sons being killed, and others wounded ; but they are very
rare. A few years ago, a person at Kidurpooru, near Calcut-
ta, cast himself on a knife used in cleaning fish, which enter-
ed his side, and was the cause of his death. He threw him-
self from the stage twice on the same day ; the second time,
(which was fatal,) to gratify a prostitute with whom he lived.
In some villages, several of these stages are erected, and as
many as two or three hundred people cast themselves on these
spikes in one day, in the presence of great crowds of people.
The worshippers of Shivu make a great boast of the power
of their god in preserving his followers in circumstances of
such danger.
The next day is spent in idleness, the sunyasees lying about
Shiwu's temple, and wandering about like persons half drunk,
F 2
66 HISTORY, &c.

or jaded with revelling. On the following day, a large fire
is kindled opposite Shivu’s temple ; and when the burnt
wood has been formed into a great heap, one of the chief sun-
yasees, with a bunch of canes in his hand, flattens the heap a
little, and walks over it with his feet bare. After him, the
other sunyasees spread the fire about, walk across it, dance
upon it, and then cast the embers into the air, and at each
other.
The next morning early, the work of piercing the tongues
and sides commences. In the year 1806, I went to Kaleeg-
hatu, in company with two or three friends, to witness these
practices : at which place we arrived at about 5 o'clock in
the morning. We overtook numerous companies who were
proceeding thither, having with them drums and other in-
struments of music ; also spits, canes, and different articles
to pierce their tongues and sides. Some with tinkling rings
on their ancles, were dancing and exhibiting indecent ges-
tures as they passed along, while others rent the air with the
sounds of their filthy songs. As we entered the village
where the temple of this great goddess is situated, the
crowds were so great that we could with difficulty get our ve-
hicles along, and at last were completely blocked up. We
then alighted, and went amongst the crowd. But who can
describe a scene like this 7–Here, men of all ages, who in-
tended to have their tongue pierced, or their sides bored,
were buying garlands of flowers to hang round their necks, or
tie round their heads ;-there, others were carrying their
offerings to the goddess ; above the heads of the crowd were
seen nothing but the feathers belonging to the great drums,
and the instruments of torture which each victim was carry-
ing in his hand. These wretched slaves of superstition were
distinguished from others, by the quantity of oil rubbed on
their bodies, and by streaks and dots of mud all over them :
some of the chief men belonging to each company were cov-
ered with ashes, or dressed in a most fantastic manner, like
the fool among mountebanks. For the sake of low sport.
some were dressed as English women : and others had on a
hat, to excite the crowd to laugh at Europeans. As soon as
we could force our way, we proceeded to the temple of Ka-
lee, where the crowd, inflamed to madness, almost trampled
upon one another, to obtain a sight of the idol. We went up
to the door way, when a Bramhun, who was one of the own-
ers of the idol, addressed one of my companions in broken
English:- Money-money—for black mother.” My friend,
not much liking the looks of his black mother, declared he
OF THE HINDOOS. 67

should give her nothing. From this spot we went into the
temple-yard, where two or three blacksmiths had begun the
work of piercing the tongues and boring the sides of these in-
fatuated disciples of Shivu. The first man seemed reluctant
to hold out his tongue; but the blacksmith, rubbing it with
something like flour, and having a piece of cloth betwixt his
fingers, laid firm hold, dragged it out, and, placing his lancet
under it in the middle, pierced it through, and let the fellow
go. The next person, whose tongue we saw cut, directed the
blacksmith to cut it on a contrary side, as it had been already
cut twice. This man seemed to go through the business of
having his tongue slit with perfect sang froid. The company
of natives were entirely unmoved, and the blacksmith, pock-
eting the trifling fee given by each for whom he did this fa-
vour, laughed at the sport. I could not help asking, wheth-
er they were not punishing these men for lying. After seeing
the operation performed on one or two more, we went to an-
other group, where they were boring the sides. The first
we saw undergoing this operation was a boy, who might be
twelve or thirteen years old, and who had been brought thith-
er by his elder brother to submit to this cruelty. A thread
rubbed with clarified butter was drawn through the skin on
each side, with a kind of lancet having an eye like a needle.
He did not flinch, but hung by his hands over the shoulders of
his brother. I asked a man who had just had his sides bored,
why he did this He said, he had made a vow to Kalee at a
time of dangerous illness, and was now performing this vow:
a bye-stander added, it was an act of holiness, or merit.—
Passing from this group, we saw a man dancing backwards and
forwards with two canes run through his sides as thick as a
man's little finger. In returning to Calcutta we saw many
with things of different thicknesses thrust through their sides
and tongues, and several with the pointed handles of iron sho-
vels, containing fire, sticking in their sides. Into this fire e-
very now and then they threw Indian pitch, which for the
moment blazed very high. I saw one man whose singular
mode of self-torture struck me much : his breast, arms, and
other parts of his body, were entirely covered with pins, as
thick as nails or packing needles. This is called vanu-phora.”
The person had made avow to Shivuthus to pierce his body,
praying the god to remove some evil from him.
Some sunyasees at this festival put swords through the
holes in their tongues: others spears ; others thick pieces
* Piercing with arrows.

G8 . HISTORY, &c.
of round iron, which they call arrows. Many, as a bravado,
put other things through their tongues, as living snakes, bam-
boos, ramrods, &c. Others, to excite the attention of the
crowd still more, procure images of houses, gods, temples,
&c. and placing them on a single bamboo, hold them up in
their hands, and put the bamboo through their tongues. In
1805, at Calcutta, a few base fellows made a bamboo stage,
placed a prostitute upon it, and carried her through the streets,
her paramour accompanying them, having one of her ancle
ornaments in the slit of his tongue. Another year, a man put
his finger through the tongue of another person, and they
went along dancing and making indecent gestures together.—
Others put bamboos, ropes, canes, the stalk of a climbing
plant, the long tube of the hooka, &c. through their sides, and
rubbing these things with oil, while two persons go before,
and two behind to hold the ends of the things which have been
passed through the sides, they dance backwards and forwards,
making indecent gestures. These people pass through the
streets with these marks of self-torture upon them, followed
by crowds of idle people. They are paid by the towns or
villages where these acts are perfomed, and a levy is made
on the inhabitants to defray the expense. On the evening of
this day, some sunyasees pierce the skin of their foreheads,
and place a rod of iron in it as a socket, and on this rod fasten
a lamp, which is kept burning all night. The perspns bear-
ing these lamps sit all night in or near Shivu's temple, occa-
sionally calling upon this god by different names. On the
same evening, different parties of sunyasees hold conversations
respecting Shivu in verse.
On the following day, in the afternoon, the ceremony
called Churuku, or the swinging by hooks fastened in the
back, is performed. The posts are erected in some open
place in the town or suburbs ; they are generally fifteen,
twenty, or twenty-five cubits high. In some places a kind of
worship is paid at the foot of the tree to Shivu, when two pi-
geons are let loose, or slain. In other parts, i. e. in the
neighborhood of Calcutta, the worship of Shivu is performed
at his temple; after which the crowd proceed to the
swinging posts, and commence the horrid work of torture.—
The man who is to swing prostrates himself before the tree,
and a person, with his dusty fingers, makes a mark where the
hooks are to be put. Another person immediately gives him
a smart slap on the back, and pinches up the skin hard with
his thumb and fingers; while another thrusts the hook
through, taking hold of about an inch of the skin; the other

OF THE HINDOOS. 69
hook is then in like manner put through the skin on the other
side of the back, and the man gets up on his feet. As he is
rising, some water is thrown in his face. He then mounts on
a man’s back, or is elevated in some other way ; and the
strings which are attached to the hooks in his back are tied to
the rope at one end of the horizontal bamboo, and the rope at
the other end is held by several men, who, drawing it down,
raise up the end on which the man swings, and by their run-
ning round with the rope the machine is turned. In swing-
ing, the man describes a circle of about thirty feet diameter.
Some swing only a few minutes, others half an hour or more :
I have heard of men who continued swinging for hours. In
the southern parts of Bengal a piece of cloth is wrapt round
the body underneath the hooks, lest the flesh should tear, and
the wretch fall, and be dashed to pieces; but the whole
weight of the body rests on the hooks. Some of these per-
sons take the wooden pipe, and smoke while swinging, as
though insensible of the least pain. Others take up fruit in
their hands, and either eat it or throw it among the crowd.
On one oceasion, in the north of Bengal, a man took a large
piece of wood in his mouth, and swung for a considerable
time without any cloth round his body to preserve him, should
the flesh of his back tear. On some occasions, these sunya-
sees have hooks run through their thighs as well as backs.
About the year 1800, five women swung in this manner, with
hooks through their backs and thighs, at Kidurpooru, near
Calcutta. It is not very uncommon for the flesh to tear, and
the person to fall; instances are related of such persons per-
ishing on the spot. A few years ago, a man fell from the post
at Kidurpooru, while whirling round with great rapidity; and
falling on a poor woman who was selling parched rice, killed
her on the spot ; the man died the next day. At a village
near Buljbuj, some years since, the swing fell, and broke a
man's leg. The man who was upon it, as soon as he was
loosed, ran to another tree, was drawn up, and whirled round
again, as though nothing had happened. I have heard of one
man's swinging three times in one day on different trees; and
a Bramhun assured me, that he had seen four men swing on
one tree ; while swinging, this tree was carried round the
field by the crowd.
On the day of swinging, in some places, a sunyasee is laid
before the temple of Shivu as dead, and is afterwards carried
to the place where they burn the dead. Here they read .
many incantations and perform certain ceremonies, after
70 HISTORY, &c.

-
which the supposed dead sunyasee arises, when they dance
around him, proclaiming the name of Shivu.
The next morning the sunyasees go to Shivu's temple,
and perform worship to him, when they take off the poita
which they had worn during the festival. On this day, they
beg, or take from their houses, a quantity of rice, and other
things, which they make into a kind of frumenty, in the
place where they burn the dead. These things they offer,
with some burnt fish, to departed ghosts. -
Each day of the festival the sunyasees worship the sun,
pouring water, flowers, &c. on a clay image of the alligator,
repeating muntrus.
THE HEAven of Shivu is very resplendent with gems,
pearls, coral, gold, silver, &c. Here reside numerous gods,
giants, heavenly choristers, dancers, courtezans, and sages.
Flowers of every season are constantly in bloom here ; whilst
the waters of the heavenly Ganges glide along in purling
streams. The seasons are uninterruptedly enjoyed ; and on
a golden throne, adorned with jewels, sit Shivu and Doorga
engaged in eternal conversation.
Brumha.-The Bramhuns, in their morning and evening
worship, repeat an incantation, containing a description of the
image of Brumba ; at noon they perform an act of worship
in honour of this god, presenting to him sometimes a single
flower; at the time of a burnt offering clarified butter is pre-
sented to Brumha. In the month of Maghu, at the full
moon, an earthern image of this god is worshipped, with that
of Shivu on his right hand, and that of Vishnoo on his left.
This festival lasts only one day, and the three gods are, the
next day, thrown into the river. This worship is accompan-
ied with songs, dances, music, &c. as at all other festivals;
but the worship of Brumha is most frequently celebrated by
a number of young men of the baser sort, who defray the ex-
pences by a subscription.—Bloody sacrifices are never offer-
ed to Brumha.
The heaven of Brumha is 800 miles long, 400 broad, and
40 high. Narudu, when attempting to describe this heaven,
declared himself utterly incompetent to the task ; that he
could not do it in two hundred years ; that it contained in a
superior degree all that was in the other heavens ; and that
whatever existed in the creation of Brumha on earth, from
the smallest insect to the largest animal, was to be found
- there.
Indru-The worship of Indru is celebrated annually, in
the day time, on the 14th of the lunar month Bhadru. The

OF THE HINDOOS. 71
usual ceremonies of worship are accompanied with singing,
music, dancing, &c. In Bengal the greater number of those
who keep this festival are women; in whose names the cer-
emonies are performed by officiating Bramhuns. It lasts one
day, after which the image is thrown into the river. This
festival, which is accompanied with the greatest festivities, is
celebrated all over Bengal; each one repeating it annually
during fourteen years. On the day of worship, a few blades
of doorva grass are tied round the right arm of a man, and
the left of a woman. Some persons wear this string, which
contains fourteen knots, for a month after the festival is over.
Fourteen kinds of fruit, fourteen cakes, &c. must be presen-
ted to the image. This worship is performed for the pur-
pose of procuring riches, or a house, or a son, or pleasure, or
a residence after death in Indru's heaven.
Indru is supposed to preside over the elements, so that in
times of drought, prayers are addressed to him as the giver of
rain. -
Indru's heaven is thus described; This heaven was made
by Vishwu-kurmu, the architect of the gods. It is 800 miles
in circumference, and 40 miles high ; its pillars are compos-
ed of diamonds; all its elevated seats, beds, &c. are of gold;
its palaces are also of gold. It is so ornamented with all
kinds of precious stones, jasper, chrysolite, sapphire, emer-
alds, &c. that it exceeds in splendour the brightness of twelve
suns united. It is surrounded with gardens and forests, con-
taining among other trees the parijatu, the fragrance of the
flowers of which extends 800 miles, that is, fills the whole
heaven. In the pleasure grounds are pools of water, warm
in winter, and cold in summer, abounding with fish, water-
fowl, water-lilies, &c., the landing places of which are of gold.
All kinds of trees and flowering shrubs abound in these gar-
dens. The winds are most refreshing, never boisterous; and
the heat of the sun is never oppressive. Gods, sages, the
winds, clouds, Olravutu, (Indru's elephant,) and other celes-
tial beings, dwell in this heaven. The inhabitants are conti-
nually entertained with songs, dances, music, and every spe-
cies of mirth. Neither sickness, sorrow, nor sudden death,
are found in these regions, nor are its inhabitants affected
with hunger or thirst.
Sooryu, the sun, is worshipped daily by the Brahmins,
when flowers, &c. are offered, accompanied with incanta-
tions.
On a Sunday, at the rising of the sun, in any month, but
especially in the month of Maghu, a number of persons,
72 HISTORY, &c.

chiefly women, perform the worship of Sooryu :-The sun
is annually worshipped on the first Sunday in the month Mag-
hu. The name of this worship is called Dhurmubhaoo, or
Sooryu-bhaoo. The ceremonies vary in different places, but
in the district of Calcutta the women appear to be the princi-
pal actors, though none are excluded ; and even Mussulmen
are so far Hindooized as to join in the idolatry. “ saw it
once,” says a friend who informed me, “thus conducted:—
at the dawn of the morning a great number of offerings were
carried into the open field, and placed in a row. The offer-
ings consisted of fruits, sweet-meats, pigeons, and kids. A
small pot was placed by each person’s offering, containing
about a pint and a half of water. A device made of water-
plant, a species of Millingtonia, intended to represent the sun,
was placed on the edge of the pot, and a small twig of the
mango-tree, with a few leaves on it, put into it, as people in
England keep flowers. The pot with all its appendages re-
presented the sun perhaps as the vivifier of nature. By
each offering also was placed (what shall I call it?) an in-
cense-altar, or censer, called dhoonabhee. It resembled a
chafing-dish, made of copper, and stood upon a pedestal about
a foot long. It contained coals of fire ; and a kind of incense
from time to time, was thrown into it, principally the pitch
of the salu-tree, called dhoona. Near each offering was
placed a lamp, which was kept burning all day. The women
also took their station near the offerings. At sun-rise they
walked four times round the whole row of offerings, with the
right hand towards them, and the smoking dhoonachees pla-
ced on their heads: after which they resumed their stations
again, where they continued in an erect posture, fasting the
whole day, occasionally throwing a little incense into the
dhoonachee." Towards evening the Bramhun who attended
the ceremony threw the pigeons up into the air; which, be-
ing young, could not fly too far, and were scrambled for and
carried away by the crowd. The officiating brambun per-
forated the ears of the kids with a needle ; after which they
were seized by the first person who touched them. About
sun-set the officers again took up the smoking dhoonachees,
and made three circuits round the rows of offerings. After
this the offerings and lighted lamps were taken away by
their respective owners, who threw the lamps into a pool of
water.”
Guneshu.-At the full moon in the month Maghu, some
persons make or buy a clay image, and perform the worship
of Guneshu ; when the officiating Bramhun performs the
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OF THE HINDOOS. 73
ceremonies common in the Hindoo worship, presenting of
ferings to the idol. This god is also worshipped at consider-
able length at the commencement of a wedding, as well as
when the bride is presented to the bridegroom. Great num-
bers, especially from the western and southern provinces,
celebrate the worship of Guneshu on the 4th of the new moon
in Bhadru, when several individuals in each place subscribe
and defray the expense. Many persons keep in their houses
a small metal image of Guneshu, place it by the side of the
shalgramu, and worship it daily. At other times a burnt of
fering of clarified butter is presented to this idol. Stone im-
ages of Guneshu are worshipped daily in the temples by the
sides of the Ganges, at Benares.
Varoonu –Varoonu’s name is repeated daily in the wor-
ship of the Bramhuns; but his image is never made for wor-
ship, nor has he any public festival or temple in Bengal. He
is worshipped, however, as one of the guardian deities of the
earth, and also by those who farm the lakes in Bengal, before
they go out a fishing; and in times of drought people repeat
his name to obtain rain.
The heaven of this god, called Vuroonu-loku, is 800 miles
in circumference, and was formed by Vishwakurma, the di-
vine architect. In the centre is a grand canal of pure water.
Vuroonu, and his queen Varoonee, sit on a throne of dia-
monds; and around them the court, among whom are Sumco-
dru, Gunga, and other river gods and goddesses" ; the twelve
Adityus, and other deities; the hydras: Oiravutu ; the dot-
yus; the danuvus, &c. The pleasures of this heaven consist
in the gratification of the senses, as in the heavens of indru
and others. There does not seem to be avestige of anything
here, but what would exactly meet the wishes of a libertine.
Yumu.-On the first of the month Kartiku, a curious cere-
mony takes place in every part of Bengal -the unmarried
girls of each house engage a near relation to dig a small pit
near the front of the house, at the four corners of which they
sow rice, or barley, or wheat, and plant some stalks of the
plantain or other tree : they also plant other branches in the
midst of the pit. The place being thus prepared, every
morning for a month, these girls, after putting on clean ap-
parel, and sprinkling their heads with the water of the Gan-
ges to purify themselves, present flowers, &c. to Yumu. by the
side of this small pit, repeating an incantation. Each day they
*Among these deities are included gods of wells, pools, lakes ba-
- - - - P. -
sins, whirlpools, &c.
G
74 HISTORY, &c.
put a single kouroe into an earthen pot, and at the end of the
ceremony, present the thirty kourees to the person who dug
the pit. They perform this ceremony to procure from Yu-
mu either husbands, or sons, or happiness, and also that they
may escape punishment after death.
The heaven of this god is 800 miles in circumference.
From hence are excluded the fear of enemies, and sorrow
both of body and mind; the climate is mild and salubrious;
and each one is rewarded in kind, according to his works :
thus he, who has given away much on earth, receives a far
greater quantity of the same things in heaven: he who has
not been liberal, will have other kinds of happiness, and will
see food, houses, lands, &c. but will receive nothing. All
kinds of excellent food are here heaped up into mountains.
To this heaven have been raised a great number of Hindoo
kings, whose names are given in the Muhabharutu. The
pleasures of this heaven are like those of Indru-pooru : the
senses are satiated with gratifications as gross as the writer of
this pooranu, the licentious Vyasu could make them.
We shall close these descriptions of Hindoo worship, by
the following account of the ceremonies performed at the
worship of the goddess Doorga, the most popular of all the
annual feasts held in Bengal.
On the 9th day of the decrease of the moon, this festival
begins, when the ceremony called sunkulpu is performed, by
the officiating Brambun’s taking into his joined hands a metal
kosha, (which contains water, flowers, fruits, sesamum, rice,
and a blade of koshu grass.) reading an incantation, and pro-
mising that on the succeeding days such a person will perform
the worship of Doorga. After this, Doorga is worshipped
before a pan of water with the accustomed formularies.
On the 10th, 11th, 12th, 13th, 14th, and 15th days of the
moon, the same ceremonies are performed before the pan of
water, and, with some trifling variations in the offerings, con-
tinued to the 16th, 17th, 18th, 19th, and 20th.
On the 21st day of the moon, at the close of the worship,
what is called udhivasu is performed. This also is a prelimi-
nary ceremony, and consists in taking rice, fruits, &c. and
touching with them a pan of water, and afterwards the fore-
head of the image, at intervals repeating incantations.
On the 23d, early in the morning, the officiating Bramhun
consecrates the image, placing it on the spot prepared for it
in the temple, and repeating the proper formulas. After this
the principal ceremonies before the image begin. First, the





OF THE HINDOOS. 75

business of giving eyes and life to the images is performed;
when they become objects of worship. In this curious cere-
mony, the officiating Bramhun touches with the two fore fin-
gers of his right hand the breast, the two cheeks, the eyes,
and the forehead of the image. When he touches these pla-
ces, he says, “Let the soul of Doorga long continue in happi-
ness in this image.” After this, he takes a leaf of the vilwu
tree, rubs it with clarified butter, and holds it over a burning
lamp till it be covered with soot; of which he takes a little
on the stalk of another vilwu leaf, and touches the eyes, fill-
-ing up with the soot a small white place left in the pupil of
the eye.
The worship of Guneshu and other gods is now performed;
then that of the demi-goddesses, the companions of Doorgain
her wars, who are represented by the dots of paint on the
canopy which covers the image of the goddess. The offerings
presented to them consist of very small slices of plantains, on
each of which are stuck two or three grains of rice, &c. Then
follows the worship of other images set up with that of Door-
ga; to which succeeds the principal worship, that of Doorga.
First, the officiating Bramhun performs dhyanu ; in which,
sitting before the image, he closes his eyes, and repeats the
proper formulas, meditating on the form of the goddess, and
repeating to himself, ‘ I present to the goddess all these flow-
ers, fruits, &c. (here he goes over all the offerings ;) I slay
all these animals,’ &c. He then calls the goddess, saying, ‘O
goddess, come here, come here; stay here, stay here. Take
up thine abode here, and receive my worship.” The priest
next places before the image a small square piece of gold or
silver, for the goddess to sit upon, and asks if she has arrived
happily adding the answer himself, “Very happily.” After
this, water for washing the feet is offered, by taking it with a
spoon from one vessel, and pouring it out into another, while
the incantation is repeated. Ten or fifteen blades of doorvu
grass, a yuvu flower, sandal powder, rice, &c. are then offer-
ed with an incantation, and laid at the feet of Doorga. Next
follows water to wash the mouth; curds, sugar, and a lighted
lamp. Then water to wash the mouth, and to bathe ; then
cloth or garments; then jewels, or ornaments for the feet,
arms, fingers, nose, ears, &c. with sandal wood, and red or
white lead ; then flowers of different kinds, one at a time,
with a separate incantation for each flower; also a vilwu leaf,
with some powder of sandal wood put upon it. Then are of
fered thrice successively two handfuls of flowers of different
16 HISTORY, &c.

kinds; afterwards incense, a lighted lamp, and meat offerings.
At the close, the Bramhun walks round the image seven
times, repeating forms of petition and praise.
Now the bloody sacrifices are offered. If the animal be a
sheep or a goat, as is always the case on the first day, the offi-
ciating Bramhun, after bathing it either in the river or in the
house, puts his left hand on its forehead, marks its horns and
forehead with red lead, and reads an incantation, in which he
offers it up to the goddess thus : ‘O goddess, I sacrifice this
goat to thee, that I may live in thy heaven to the end often
years.’ He then reads an incantation in its ear, and puts flow-
ers, and sprinkles water, on its head. The instrument by
which the animal is killed, is consecrated by placing upon it
flowers, red lead, &c. and writing on it the incantation which
is given to the disciples of Doorga. The officiating Bramhun
next puts the instrument of death on the neck of the animal,
and, after presenting him with a flower as ablessing, then into
the hand of the person appointed to slay the animal, who is
generally the blacksmith, but sometimes a Bramhun. The
assistants put the goat’s neck into an upright post, excavated
at the top so as to admit the neck between its two sides; the
body remaining on one side of the post, and the head on the
other. An earthen vessel containing a plantain is placed up-
on a plantain leaf; after which the blacksmith cuts of the
head at one blow, and another person holds up the body, and
drains out the blood upon the plantain in the basin. If the
person who performs the sacrifice does not intend to offer the
flesh to Doorga, the slayer cuts only a small morsel from the
neck, and puts it on the plantain; when some one carries
it, and the head, and places them before the image, putting
on the head a lighted lamp. After all the animals have been
thus killed, and some of the flesh and the heads carried before
the image, the officiating bramhun repeats certain prayers o-
wer these offerings, and presents them to the goddess, with the
blood which fell on the plantains: them, taking the blood from
the basin, he puts it on a plantain leaf, and cuts it into four
parts, presenting it to the four goddesses who attend upon
Doorga.
Offerings of rice, plantains, sugar, sweetmeats, sour milk,
curds, pulse of different sorts, lime, fruits, &c. are next pre-
sented with prayers. Now the names of Doorga are repeated
by the priest, who afterwards presents camphorated water to
the goddess; then betle-nut, limes, spices, &c. made into
what is called panu. After repeating a number of forms of
praise, this part of the service closes with the prostration of
OF THE HINDOOS. 77

the officiating bramhun before the idol. Next, food is pre-
sented with many prayers to the goddess; which food consists
of what is called khechurue, fried fruits, fried fish and flesh,
&c. About four in the afternoon, large quantities of food are
presented to the goddess: amongst which are, prepared greens
of three or four kinds; prepared peas of three or four kinds;
fried fruits, sweet potatoes, &c. fried fish, with fruits of four
or five different sorts ; the flesh of sheep and goats, stewed
in two or three ways; preparations of tamarinds, two or three
sorts; rice boiled in milk, two or three sorts ; fifteen or six-
teen sorts of sweetmeats, &c. all which are offered with sep-
arate prayers ; after which water, betle, &c. are presented.
The bramhuns are entertained either with sweetmeats, or
prepared food, by the person at whose house the worship is
performed : some of them are expressly invited, and others
attend to see the ceremonies. The food which has been pre-
sented to the goddess, being considered almost as ambrosia,
is given to the guests with a sparing hand ; some of whom
(mothers) beg to take a morsel home to cure their children,
or relatives, of diseases. Food is also sent to the neighbours,
and persons of inferior cast carry away great quantities.
In the evening, the officiating bramhun waves a brass can-
destick, or lamp with five lights, before the goddess, repeat-
ing incantations; afterwards a shell with water in it, and then
a piece of cloth. At night, the temple is lighted up, and,
about eight o'clock, unleavened bread, butter, fruits, sweet-
meats, curds, milk, &c. are presented to the goddess. At
midnight some persons repeat the worship ; but in this case
the offerings are few, and there are no bloody sacrifices.
After the worship of the day, many rich men engage a num-
ber of prostitutes, richly dressed and almost covered with or-
naments, to dance and sing before the idol. The songs are
exceedingly obscene ; the dances highly indecent ; and the
dress of the dancing women no less so ; their clothing being
so fine as scarcely to deserve the name of a covering. The
tresses of some are thrown loose, hanging down to the waist.
During the dances, the doors are shut to keep out the crowd,
as well as Europeans, who are carefully excluded. Six, sev-
en, or eight women thus dance together, assisted by music,
for about four hours. Rich spectators, when remarkably
pleased with a part of the song, throw to the singer as much
as four, eight, or sixteen roopees; besides which, those who
engage these women make them presents of garments, and of
considerable sums of money. The sons of the rich natives
are highly pleased with **
o
-
78 - HISTORY, &c.

On the second day, the worship and sacrifices are much the
same as on the first, except that the bathing of the goddess,
called the great suanu, is attended with more ceremonies. In
this ceremony the priest first brings some earth said to have
been thrown up by the teeth of a wild hog, and, mixing it with
water, presents it with prayers to the goddess, to be used as
soap. Then, insuccession, earth from before the door of the
king, or lord of the soil; from before that of a courtezan ;
from the side of the Ganges ; earth raised by ants; and, last-
ly, earth from any river side, not the Ganges is presented
with the same ceremonies. After this, turmeric, fruits, and
spices; the water of the cocoa-nut, and of the watermelon ;
the juice of the sugar cane; honey, clarified butter, sour milk,
milk, cow's urine, cow-dung, sugar, treacle, and different sorts
ofoil, are presented in succession, with the necessary formu-
las. While the officiating Bramhun is going through these
ceremonies, he resolves in his mind that he is making these
gifts to assist the goddess in bathing. At the close, he presents
some water of the Ganges, and after this, the water of four
seas ; or, if unable to obtain this, the water of the Ganges
again, and then the water of some other river. The bathing
ceremonies are closed by a present of cloth for the loins. In
the evenings, or else in the night, according to the conjunction
of the stars, worship is again performed, in which only one
bloody sacrifice is offered ; and in some cases none. Widows
fast on this day, particularly a widow with children ; the lat-
ter deriving great benefits from the meritorious actions of the
mother.
On the third day, the goddess is worshipped only once, but
the offerings and sacrifices are many ; buffaloes are offered
only on this day. A respectable native once told me that
he had seen one hundred and eight buffaloes sacrificed by
one Hindoo at this festival : the number slain in the whole
country must therefore be very great. Formerly some of the
Hindoo kings killed a thousand animals on these occasions.
The males only are sacrificed ; and they are in general young
and tame, costing from five to sixteen roopees each. None
of the Hindoos eat the sacrificed buffaloes, except the shoe-
makers. Each animal is bathed before it is slain ; after which
the officiating bramhun puts red lead on its horns, and, with a
red string, ties a piece of wool smeared with red lead on the
fore part of the breast : he also puts a piece of cloth covered
over with turmeric on his back, and a necklace of vilwu leaves
on his neck, repeating prayers during these actions. The cer-
emony of cutting off the heads of the buffalos, and presenting
OF THE HINDOOS. 79
them to the goddess, is similar to those already described re-
specting the sacrifice of goats and sheep.
After the beasts are all slain, the multitude, rich and poor,
daub their bodies all over with the mud formed with the blood
which has collected where the animals are slain, and dance
like furies on the spot; after which they go into the street,
dancing and singing indecent songs, and visit those houses
where images of the goddess have been set up.
At the close of the whole, the officiating bramhun presents
a burnt offering, and gives to the goddess a sum of money,
commonly about four roopees: some indeed give one hun-
dred, and others as many as a thousandroopees; which they
at length return into the hands of the officiating bramhun.
[Such are the gods and the worship paid to them, of the Hin-
doo Pantheon; and such, to use the language of Dr. Ward,
is the deplorable state into which the mind continues to sink,
after it has once renounced the doctrine of the unity of God
Neither is the worship paid to these wretched deities of a
more pure or dignified character. The Bacchanals of the
ancients were not so licentious as the rites of the Hindoo reli-
gion. These pages must not, however, be polluted by a reci-
tal of the shocking indecencies practised on those occasions.
One or two instances more, from other writers, of the cruel-
ties of these eastern modes of conciliating their deities may
be noticed ; together with some account of the four chief
sects, or tribes into which they are divided. Forbes, Mrs.
Graham, and other writers, besides Dr. Ward, have described
these at some length. From these authors we learn, that the
Hindoos have, from all antiquity, been divided into four great
tribes, each of which comprehends a variety of inferior casts,
The first, and most noble tribe, are the Bramhuns, who are
the priesthood. They are not excluded from government,
trade, or agriculture, though they are strictly prohibited from
all menial offices. They derive their name from Bramha,
who they allegorically say, produced the Brahmins from his
head, when he created the world. -
The second in order is the Sittri tribe, who, according to
their original constitution, ought to be all military men ; be.
cause Bramha is said to have produced them from his heart,
as an emblem of that courage which warriors should possess.
The name of Beise is given to the third tribe. These are
for the most part merchants, bankers, and shop keepers, and
are said to have sprung from the belly of Bramha, the word
Beish signifying a provider or nourisher.
The fourth tribe is that of Sudder, who are menial ser-



30 - HISTORY, &c.

wants, incapable of raising themselves to any superior rank;
they are supposed to have sprung from the feet of Bramha.
If any one of the four tribes be excommunicated, he and his
posterity are for ever shut out from the society of every per-
son in the nation, excepting that of the Haricasts, who are
held in utter detestation by the other tribes, and are employ-
ed only in the meanest and vilest offices. This circumstance
renders excommunication so dreadful, that any Hindoo will
suffer torture, and even death, rather than deviate from one
article of his faith.
The devotion of the Hindoos to the Supreme Being, and
the inferior deities, consists in a regular attendance at the
dowels, or temples, especially at the solemn festivals; in per-
forming particular religious ceremonies in their own houses :
in prayers, ablutions, fastings, and penances ; but especially
in oblations, which consist chiefly of spices, incense, rice,
fruits, and flowers ; and, although they have been in former
times accused of offering human sacrifices, they now, as some
assert, very rarely shed even the blood of an animal in their
religious services.
Fakeers.-The fakeers, or yogees, of the Senassee tribe,are
a set of mendicant philosophers, who travel all over Hindoos-
tan, and live on the charity of the other casts of Hindoos.-
They are generally entirely naked, most of them robust,
handsome men : they admit proselytes from the other tribes,
especially youth of bright parts, and take great pains to in-
struct them in their mysteries. These Gymnosophists often
unite in large armed bodies, and perform pilgrimages to the
sacred rivers and celebrated temples; but they are more like
an army marching through a province, than an assembly of
saints in procession to a temple; and often lay the countries
through which they pass under contribution.
Many yogees, and similar professors, are devotees of the
strictest order, carrying their superstition and enthusiasm far
beyond any thing we are acquainted with in Europe : even
the austerities of La Trappe are light in comparison with
the voluntary penances of these philosophers; they reside
in holes and caves, or remain under the banian trees near the
temple. They imagine the expiation of their own sins, and
sometimes those of others, consists in the most rigorous pe-
nances and mortifications. Some of them enter into a solemn
vow to continue for life in one unvaried posture; others un-
dertake to carry a cumbrous load, or drag a heavy chain;-
some crawl on their hands and knees for years, around an ex-
tensive empire; and others roll their bodies on the earth,


OF THE HINDOOS. 31

from the shores of the Indus to the banks of the Ganges, and
in that humiliating posture, collect money to enable them
either to build a temple, to dig a well, or to atone for some
particular sin. Some swing during their whole life, in this
torrid clime before a slow fire ; others suspend themselves,
with their head downwards, for a certain time over the fierc-
est flames.
The engraving exhibits the position of a Hindoo Fakeer
who has lived near Calcutta. This man has held his arms
upwards till all circulation has ceased ; his nails have grown
into long claws, and his arms have withered and become dead
and stiff, so that they can not be removed from the position.
He sits with his legs crossed and placed under him till they
also have become almost useless. In this situation he is
brought out daily and placed on his seat, which is covered with
a leopard skin, his back being supported with a cushion,
and thus is he exhibited by the side of a public road. The
natives crowd round this Fakeer, (or Mendicant Devotee)
and thinking him a most holy man and a wonderful favorite of
their gods, they respect him with fear and reverence. Some
of these Fakeers make vows to continue all their life time in
one posture, and keep it effectually. Others never lie down;
but continue in a standing posture all their lives, supported
only by a stick or rope under their arm pits: some mangle
their bodies with scourges and knives. They look upon
themselves to have conquered every passion and triumphed
over the world. It has been thought that they submitted to
these sufferings to obtain the pardon of their sins, but their
chief object undoubtedly is to obtain some favour from the
gods, and to excite the wonder and veneration of the ignorant
Heathem. They hope by these tortures eventually to become
great men and Kings upon the earth. They conceive their
own merit to be so great that they can compel their gods to
grant them their wishes, and the common people are thor-
oughly persuaded of their virtue and innocence. Still these
Fakeers are accused of committing the most enormous crimes
in private.
These tortures are sometimes undergone as proxies on be-
half of richer persons, the devotee thus lets out his sufferings
to hire, in order thereby to procure, as is imagined, some be-
nefit to a richer neighbour who would rather part with his
money than his ease.
Other Fanatics.-A set of very extraordinary Hindoo fan-
atics are to be met with in various parts of the country :-
particular villages are appropriated for the ceremony of

32 HISTORY, &c.
swinging, where the swingers assemble at stated seasons." In
the centre of an area, surrounded by numerous spectators, is
erected a pole, from twenty to thirty feet in height, on which
is placed a long horizontal beam, with a rope run over a
pully at the extremity ; to this rope they fix an iron hook,
which being drawn through the integuments of the devoted
swinger, he is suspended aloft in the air, amidst the acclam-
ations of the multitude ; the longer he is capable of this
painful exertion, and the more violently he swings himself
round, the greater the merit : from the flesh giving way, the
performer sometimes falls from this towering height, and
breaks a limb ; if he escapes that accident, from the usual tem-
perance of the Hindoos, the wound soon heals :—this
penance is generally voluntary, in performance of a religious
vow, or inflicted for the expiation of sins committed, either
by himself, or some of his family. It will be seen how exact-
ly this account agrees with the instances before given from
Dr. Ward. -
The Pooleahs and Pariars.-The degraded Pooleahs are
an abject and unfortunate race, who, by cruel laws and ty-
rannical customs, are reduced to a wretched state ; while
the monkeys are adored as sylvan deities, and in some parts
of Malabar, have temples and daily sacrifices. I have often,
says Forbes, lamented the treatment of the poor Pooleahs,
and the cruel difference made by human laws between them
and the pampered Brahmins. Banished from society, they
have neither houses nor lands, but retire to solitary places,
hide themselves in ditches, and climb into umbrageous trees
for shelter ; they are not permitted to breathe the same air
with the other castes, nor to travel on a public road : if by
accident they should be there, and perceive a Brahmin or
Nair at a distance, they must instantly make a loud howling,
to warn him from approaching until they have retired, or
climbed up the nearest tree. If a Nair accidently meets a
Pooleah on the highway, he cuts him down with as little cer-
emony as others destroy a noxious animal ; even the lowest
of other castes will have no communication with a Pooleah.
Hunger sometimes compels them to approach the villages to
exchange baskets, fruit, or such commodities as they may
have for a little grain, having called aloud to the peasants,
they tell their wants, leave their barter on the ground, and
retiring to a distance, trust to the honesty of the villagers, to
place a measure of corn equal in value to the barter which
the Pooleahs afterwards take away. Constant poverty and
accumulated misery have entirely debased the human form,
OF THE HINDOOS. 33
and given a squalid and savage appearance to these unhappy
beings.
Yet, debased and oppressed as the Pooleahs are, there ex-
ists throughout India a caste called Pariars, still more abject
and wretched. If a Pooleah, by any accident, touches a
Pariar, he must perform a variety of ceremonies, and go
through many ablutions, before he can be cleansed from the
impurity. With such ideas of defilement, no marriages are
contracted between the Pooleahs and Pariars, nor do they eat
together, though the only difference in their epicurean ban-
quet is, that the Pooleahs eat of all animal food, except beef,
and sometimes of that which dies of itself; the Pariars not
only feast upon the dead carcases, but eat beef and carrion
of every kind. The Brahmins of Malabar have thought pro-
per to place Christians in the same rank with the Pariars.
Burning of a Widow.—The following account of the burn-
ing of a Gentoo woman, on the funeral pile of her deceased
husband, is taken from the Voyages of Stavorinus, who was
an eye-witness to the ceremony. “We found.” says M. Sta-
vorinus, “the body of the deceased lying upon a couch, cov-
ered with a piece of white cotton, and strewed with betel-
leaves. The woman, who was to be the victim, sat upon the
couch, with her face turned to that of the deceased. She
was richly adorned, and held a little green branch in her right
hand, with which she drove away the flies from the body.
She seemed like one buried in the most profound meditation,
yet betrayed no signs of fear. Many of her relations attend-
edupon her, who, at stated intervals, struck up various kinds
of music. -
“The pile was made by driving green bamboo stakes into
the earth, between which was first laid fire-wood, very dry
and combustible ; upon this was put a quantity of dry straw,
or reeds, besmeared with grease: this was done alternately,
till the pile was five feet in height, and the whole was then
strewed with rosin finely powdered.—A white cotton sheet,
which had been washed in the Ganges, was then spread over
the pile, and the whole was ready for "the reception of the
victim.
“The widow was now admonished by a priest, that it was
time to begin the rites. She was then surrounded by women,
who offered her betel, and besought her to supplicate favours
for them when she joined her husband in the presence of
Ram, or their highest god ; and above all, that she would sa-
lute their deceased friends, whom she might meet in the ce-
lestial mansions.

84 . HISTORY, &c.

“In the mean time, the body of the husband was taken
and washed in the river. The woman was also led to the
Ganges for ablution, where she divested herself of all her or-
naments. Her head was covered with a piece of silk, and a
cloth was tied round her body, in which the priests put some
parched rice. -
* She then took a farewell of her friends, and was conduc-
ted by two of her female relations to the pile. When she
came to it, she scattered flowers and parched rice upon the
spectators, and put some into the mouth of the corpse. Two
priests next led her three times round it, while she threw
rice among the by-standers, who gathered it up with great
eagerness. The last time she went round, she placed a little
earthen burning lamp to each of the four corners of the pile,
then laid herself down on the right side, next to the body,
which she embraced with both her arms, a piece of white
cotton was spread over them both, they were bound together
with wo easy bandages, and a quantity of fire-wood, straw,
and rosin, was laid upon them. In the last place, her nearest
relation, to whom, on the banks of the river, she had given
her nose-jewels, came with a burning torch, and set the straw
on fire, and in a moment the whole was in a flame. The
noise of the drums, and the shouts of the spectators, were
such, that the shrieks of the unfortunate woman, if she uttered
any, could not have been heard.
From an official document it appears, that in the year 1815,
between 400 and 500 widows, of the province of Bengal, had
voluntarily sacrificed themselves on the funeral piles of their
husbands; in 1816, upwards of 600 ; and in 1817, 706.
Burying alive.—The cremation of Hindoo widows with the
bodies of their deceased husbands is now no longer doubted;
but it is more difficult to believe, that men in the prime of
life, and surrounded by every blessing, should voluntarily de-
sire to immolate themselves to their deities, and be buried
alive; it is no uncommon sacrifice among the tribe of Go-
sannees, and other Hindoo devotees. “A short time before
I took charge of Dhºboy,” says Forbes, “a young man in-
sisted on being interred alive near the temple at the Gate of
Diamonds; and soon afterwards another performed the same
sacrifice, about half a mile without the English districts, be-
cause I refused him permission to do it in his native village;
for neither is this self immolation, the cremation of women,
nor any other act of suicide allowed within the Company’s
territories. These solemn sacrifices are always performed
in the presence of many witnesses, and during the celebra-
of THE HINDoos. sº
tion of various religious rites and ceremonies by the Brah-
mins.”
On such a sacrifice being announced, a large crowd assem-
ble; a round pit is dug, of a depth sufficient for a man to
stand upright, into which the self-devoted victim descends,
and the earth is gradually thrown on, until it entirely covers
him. A tomb of solid masonry is immediately erected over
his head, and solemn rites and flowery offerings are perform-
ed at stated periods, in memory of a saint, who is supposed to
have rendered an acceptable sacrifice to the destructive
power, or some other deity in the Hindoo mythology.
The practice of destroying infants is very common in India,
particularly amongst the inhabitants of Orissa, and of the eas-
tern parts of Bengal, where they frequently offer their chil-
dren to the goddess Gunga. Mr. Ward relates the following
shocking custom as prevalent principally in the northern dis-
trict of Bengal —
If an infant refuse the mother's breast, and decline in
health, it is said to be under the influence of some malignant
spirit. Such a child is sometimes put into a basket, and hung
up in a tree where this evil spirit is supposed to reside. It
is generally destroyed by ants, or birds of prey ; but some-
times perishes by neglect, though fed and clothed daily. If
it should not be dead at the expiration of three days, the
mother receives it home again, and nurses it; but this seldom
happens. The late Mr. Thomas, a missionary, once saved
and restored to its mother, an infant which had fallen out of a
basket, at Bholahatu, near Malda, at the moment a jackal was
running away with it. As this gentleman and Mr. Carey
were afterwards passing under the same tree, they found a
basket hanging in the branches, containing the skeleton of
another infant, which had been devoured by ants. The cus-
tom is unknown in many places; but it is to be feared, is too
common in others. -
In the north western parts of Hindoost’hanu, the horrid
practice of sacrificing female children as soon as born, has
been known from time immemorial. The Hindoos ascribe
this custom to a prophecy delivered by a Bramhun to Dwee-
pusinghu, a raju-pootu king, that his race would lose the
sovereignty through one of his female posterity. Another
opinion is, that this shocking practice has arisen out of the law
of marriage, which obliges the bride's father to pay almost
divine honours to the bridegroom; hence persons of high
cast, unwilling thus to humble themselves for the sake of a
daughter, destroy the infant. Iº the Punjah, and neighbouring




86 - HISTORY, &c.
districts, to a great extent, a cast of Silkhs, and theraju-pootus,
as well as many of the Bramhuns, and other casts, murder their
female children as soon as born. Dr. Ward made particular
inquiry into the extent of these murders; but as the crime is
perpetrated in secret, was not able to procure very exact in-
formation. A gentleman, whose information on Indian cus-
toms is very correct, informed him that this practice was, if it
is not at present, universal among all the raju-poots, who, he
supposed, destroy all their daughters; he expressed his fears,
that, notwithstanding their promises to the Government of Bom-
bay, made in consequence of the very benevolent exertions
of Mr. Duncan, the practice is almost generally continued.
But perhaps the most destructive practice observed by
these wretched fanatics, is that of dying under the wheels of
Jugnunnat'hu's" car. Dr. Ward observes, that amongst the
immense multitudes assembled at the drawing of this car, are
numbers afflicted with diseases, and others involved in worldly
troubles, or worn out with age and neglect. It often happens
that such persons, after offering up a prayer to the idol, that
they may obtain happiness or riches in the next birth, cast
themselves under the wheels of the car, and are instantly
crushed to death. Great numbers of these cars are to be
seen in Bengal; and every year, in some place or other, per-
sons thus destroy themselves. At Jugunnat'hu, in Orissa,
several perish annually. Many are accidentally thrown down
by the pressure of the crowd, and are crushed to death.
The victims who devote themselves to death in these forms
have an entire confidence that they shall, by this meritorious
act of self murder, attain to happiness.
We must pass over many other cruel and absurd ceremonies
of the Hindoo mythology, or barely mention them —Human
sacrifices; sacrifices of bulls, horses, asses, burnt and bloody
sacrifices of various kinds; ridiculous vows, extreme fasting;
incessant repetition of the name of some god ; hanging lamps
in the air; sitting on dead bodies; ceremonies for removing,
subduing, and destroying enemies; voluntary suicides, drown-
ing in the Ganges; persons casting themselves from precipi-
ces, hanging by hooks fastened in their sides; ascetics suffer-
ing themselves to be devoured by wild beasts in the forests;
perishing in cold regions, &c. all of which are related with
great feeling and minuteness by Dr. Ward, who gives the fol-
lowing calculation relative to the number of Hindoos who an-
nually perish, the victims of a blind and cruel superstition.

* This name is written differently by different writers. The one
best known in this country is Juggernaut.
OF THE HINDOOS. 87
Widows burnt alive on the funeral pile, in Hindoost'-
hanu, - - - - - 5000
Pilgrims perishing on the roads and at sacred places,” 4000
Persons drowning themselves in the Ganges, or buried
or burnt alive - - - - 500
Children immolated, including the daughters of the ra-
ju-pootus - - - - 500
Sick persons whose death is hastened on the banks of
the Gangest - - - - - 500
Total, 10,500
In addition to what has already been stated relative to the
speculative theories of the Hindoo Mythology, we may add
some account of their more practical and obvious doctrines.]
* “Buddruck, in Orissa, May 30th, 1806. We know that we are
approaching Juggernaut (and yet we are more than fifty miles from
it) by the human bones which we have seen for some days strewed
by the way. At this place we have been joined by several large
bodies of pilgrims, perhaps 2000 in number, who have come from
various parts of Northern India. Some old persons are among them,
who wish to die at Juggernaut. Numbers of pilgrims die on the
road; and their bodies generally remain unburied. On a plain,
by the river, near the pilgrims' caravansera at this place, there are
more than a hundred skulls. The dogs, jackalls, and vultures seem
to live here on human prey.
“Jugger naut, 14th June. I have seen Juggernaut. The scene at
Buddruck is but the vestibule to Juggernaut. No record of an-
cient or modern history can give, I think, an adequate idea of this
valley of death; it may be truly compared to the “valley of Hin-
nom.” I have also visited the sand plains by the sea, in some pla-
ces whitened with the bones of the pilgrims; and another place, a
little way out of the town, called by the English the Golgotha,"
where the dead bodies are usually cast forth, and where dogs and
vultures are ever seen.
* Juggernaut, 21st June. I have beheld another distressing scene
this morning at the place of skulls; a poor woman lying dead or
nearly dead, and her two children by her, looking at the dogs and
vultures which were near. The people passed by without noticing
the children. I asked them where was their home. They said they
had no home but where their mother was.” O, there is no pity at
Juggernaut : no tenderness of heart in Moloch's kingdom.”—Buch-
anan's Researches in India.
A person who has lived several years near the temple of Jugun-
nathu, in Orissa, in a letter to Dr. Ward, says, “I cannot pronounce
on the numbers who actually perish at Jugunnat'hu, and on their
way thither; in some years they do not amount to more than two
hundred perhaps; but in others they may exceed 2000.” -
# A gentleman, whose opinion is of great weight, says, “I believe
this estimate is far below the truth.”




88 . HISTORY, &c.
The preceding summary from page 75, is taken from the ac-
count of Dr. Ward and other writers. We now return to our
abridgment. -
Of the Transmigration of Souls.-After death, the person is
conveyed by the messengers of Yumu through the air to the
place of judgment. After receiving his sentence, he wanders
about the earth for twelve months, as an aerial being orghost:
and then takes a body suited to his future condition, whether
he ascend to the gods, or suffer in a new body, or be hurled
into some hell ; this is the doctrine of several Poorunus-
Others maintain that immediately after death and judgment,
the person suffers the pains of hell, and removes his sin by
suffering; and then returns to the earth in some bodily form,
The faith of the Hindoos in the doctrine of the transmi-
gration of souls often appears in their conversation ; especial-
ly when either prosperous or adverse circumstances have a-
risen in a family. When a person in deep sorrow for the loss
of a child, is addressed by another on the subject, the for-
mer perhaps utters her griefin some such words as these :—
* What have I done, that I am thus grievously afflicted 7–
When I examine my life from my childhood, I cannot see that
I have done any harm. Why then does god thus afflict
me ' Why did he give me a child Why did he take it
away !"—She next vents her grief in a torrent of abuse on
\ſumu : – Oh Yumu ! What did I do to thee 7 I am sure
I never injured thee. Thou knowest that I have none else :
I am in this world like a blind creature : this child was my
staff, and thou hast taken him away. Othou wicked Yumu !
—I w81 put a wisp of fire in thy face. I will flog thee with
the broom.–My breast is rent with grief.” Another female
now joins her, and says, “Oh sister | What is your child
gone? Ah Ah! Ah 1–that vile Yumu-he is full of in-
justice. If I could see him, I would cut him into a thousand
pieces. He has taken all mine ; but he has left you one.—
Ah if I were stone, I should split into pieces; but I am
earth—only flesh and blood, and therefore I am sunk into
nothing. But why do I thus complain I am not singular ;
every one's house is plundered.’ Another person now comes
in, and says, “Why do you blame Yumu ? What fault has he
done In former births you must have committed many
Grimes; otherwise I cannot see why you should suffer in this
dreadful manner ; you have done nothing but works of merit
in this birth. You must have injured some one's child in a
former birth, and now yours is taken from you. Yumu has
done nothing wrong. He is justice itself. He never errs.



OF THE HINDOOS. so
Nor ought you to think it extraordinary that a person dies.—
It is more extraordinary that a person desires to live. If you
confine a bird in a cage, though you cherish him with the
greatest care, if the door be open he flies away. But though
there are nine openings in the body by which the soul may
make its escape, and though the person be suffering the deep-
est distress, yet the soul is not willing to depart ; this desire
of life is more wonderful than death itself. When the soul
has taken its flight, then, why should you think it such an ex-
traordinary thing? You are suffering for the sins of many
former births ; which sins, like a shadow will pursue you,
go where you will, and assume whatever shape you may, till
they be expiated by suffering. If this were not so, why is it
that a good man suffers, while a wicked man is raised to the
pinnacle of prosperity 2 If men suffered only for the sins of
this life, the good would have nothing but happiness, and the
wicked nothing but sorrow.
When the Hindoos see any of the animals used cruelly, es-
pecially cows, they exclaim :- Ah! how many sins must
that creature have committed in a former birth They say
the same if they see a dog eating ordure. When they see a
dog riding with his master in his palanqueen, they say, ‘True
thou art born a dog, but some good works have made thy fate
tolerable.”
Judgment of Men after death.-At the extremity of the earth
southwards, floating on the waters, is Sungyumunee, the res-
idence of Yumu, the judge of the dead, and of his recorder
Chitru gooptu, and his messengers. Yumu has four arms, is
of a dark colour, with his eyes like the petal of the water lily:
in his hands he holds ashell, a discus, a club, and a lotus; he
rides on Gurooru ; wears a golden poita, and pearl ear-rings;
and has a crown on his head, and a garland of flowers round
his neck. Chitru-gooptu, the recorder, and Yumu's attend-
ants, appear. in the most pleasing forms. -
Those who perform works of merit are led to Yumu's pal-
ace along the most excellent roads, in some parts of which
the heavenly courtezans are seen dancing or singing; and gods,
gundhuryus, &c. are heard chanting the praises of other gods;
in others, showers of flowers are failing from heaven; in oth.
er parts are houses containing cooling water, and excellent
food; pools of water covered with nymphoeas: and trees,
affording fragrance by their blossoms and shade by their leaves.
The gods are seen to pass on horses or elephants, with white
umbrellas carried over them ; or in palanqueens or chariots,
fanned with the chamuras of the gods: while the devurshees
o



-
90 HISTORY, &c.
are chanting their praises as they pass along. Some, by the
glory issuing from their bodies, illume the ten quarters of the
world.
Yumu receives the good with much affection, and, feasting
them with excellent food, thus addresses them :- Ye are
truly meritorious in your deeds ; ye are wise: by the power
of your merits ascend to an excellent heaven. He who, born
in the world, performs meritorious actions, he is my father,
brother and friend.”
The wicked have 688,000 miles to travel to the palace of
Yumu, to receive judgment. In some places they pass over
a pavement of fire ; in others the earth in which their feet
sink is burning hot ; or they pass over burning sands, or over
stones with sharp edges, or burning hot; sometimes showers
of sharp instruments, and at others showers of burning cinders,
or scalding water, or stones fall upon them ; burning winds
scorch their bodies ; every now and then they fall into con-
cealed wells full of darkness, or pass through narrow passages
filled with stones, in which serpents lie concealed; sometimes
the road is filled with thick darkness ; at other times they
pass through the branches of trees, the leaves of which are
full of thorns ; again they walk over broken pots, or over
hard clods of earth, bones, putrifying flesh, thorns, or sharp
spikes ; they meet tygers, jackals, rhinoceroses, elephants,
terrible giants, &c. ; and in some parts they are scerched in
the sun without obtaining the least shade. They travel na-
ked ; their hair is in disorder; their throat, lips, &c.
are parched; they are covered with blood, or dirt ; some wail
and shriek as they pass along; others are weeping; others
have horror depicted on their countenances : some are drag-
ged along by leathern thongs tied round their necks, waists,
or hands ; others by cords passed through holes bored in
their noses ; others by the hair, the ears, the neck, or the
heels ; and others are carried, having their heads and legs
tied together. On arriving at the palace, they behold Yumu
slothed with terror, two hundred and forty miles in height;
his eyes distended like a lake of water ; of a purple colour,
with rays of glory issuing from his body : his voice is loud as
the thunders at the dissolution of the universe ; the hairs of
his body are each as long as a palm tree ; a flame of fire pro-
ceeds from his mouth ; the noise of the drawing of his breath
is greater than the roaring of a tempest; his teeth are exceed-
ingly long, and his nails like the fan for winnowing corn. In
his right hand he holds an iron club ; his garment is an ani-
ºnal's skin ; and he rides on a terrific buffalo. Chitru-goop-



OF THE HINDOOS. 51
tu also appears as a terrible monster, and makes a noise like
a warrior when about to rush to battle. Sounds terrible as
thunder are heard, ordering punishments to be inflicted on the
offenders. At length Yumu orders the criminals into his pre-
sence, and thus addresses them — Did you not know that I
am placed above all, to award happiness to the good, and pun-
ishment to the wicked * Knowing this, have you lived in sing?
have you never heard that there were different hells for the
punishment of the wicked Have you never given your
minds to religion ? To-day, with your own eyes, you shall
see the punishment of the wicked.— From yoogu to yooga
stay in these hells;–You have pleased yourselves in sinful
practices; endure now the torments due to these sins. What
will weeping avail ' Yumu next directs Chitru gooptu to ex-
amine into the offences of the criminals, who now demand the
names of the witnesses : let such, say they, appear, and give
their evidence in our presence. Yumu smiling, though full
of rage, commands Sooryu (1), Chundru (2), Puvunu (3),
Ugnee (4), Akashu (5), Prit'hivee (6), Vuroonu (7), Tithee
(8), Didu, (9), Ratree (10), Pratu-kulu (11), Sundhya-kalu
(12), and Dhurma (13), to appear against the prisoners, who,
hearing the evidence, are struck dumb, and remain trembling
and stupified with fear. Yumu, then gnashing his teeth,
beats the prisoners with his iron club till they roar with an-
guish; after which he drives them to different hells.
Of future happiness.--The shastrus teach that there are
four kinds of happiness after death : 1. That possessed in the
heavens of the gods;–2. That when the person is deified ;
–3. That which arises from dwelling in the presence of the
gods;–and, 4. In absorption. In the three first, the person
is subject to future birth, but not in the last. The three first
are obtained by works; the last by divine wisdom.
The descriptions which the Pooranus give of the heavens
of the gods are truly in the eastern style; all things, even the
beds of the gods are made of gold and precious stones. All
the pleasures of these heavens are exactly what we should
expect in a system formed by uninspired men ; like the par-
adise of Mahomet, they are houses of ill fame, rather than
places of rewards for ‘the pure in heart.” Here the vicious




(1)The Sun. (2) The Moon. (3) Wind.
(4) Fire. (5) ºther. (6) Earth. (7) Water.
(8) a lunar day. (9) Day. (10) Night. (11) Morning.
12) Evening. (13) A representative of Yumu.
All the elements, and the divisions of time, are thus called upon to
witness against the prisoner.
92 HISTORY, &c.
passions are personified, or rather deified:—The quarrels and
licentious intrigues of the gods fill these places with perpetual
uproar; while their importunities are described with the same
literality and gross detail, as similar things are talked of among
these idolaters on earth. It would be a flagrant insult to com-
pare these heavens with the place which our Saviour went
to prepare for his disciples; but the serious inquirer after
truth will be struck with this additional proof that the Chris-
tian religion is “worthy of all acceptation.”
The Hindoos profess to have a great reliance upon the
merit of their works, though they do not depend upon any one
ceremony to procure future happiness; one Hindoo travels
to the south, another to the north, to obtain some salyation-
giving charms: but, after all, he listens to any new nostrum
with as much eagerness as though he had hitherto done noth-
ing towards obtaining heaven. As a person's continuance in
heaven depends on the quantity of his merit, this may be
another reason why a Hindoo performs so many different
works to obtain the same thing.
Offuture punishment.—The Shree-bhaguvutu contains the
following account of the punishment endured in different
hells :—The persons guilty of adultery or fornication, the
thief, and the stealer of children, are to be cast into the hell
Tamisru, and continually famished and beaten. He who de-
frauds others, is to be cast into a hell of darkness. The proud
person, who also neglects the ceremonies of religion, is to be
tormented by the animal Rooroo. The glutton, who has also
been guilty of destroying animals, is to be thrown into a hell
of boiling oil. He who disregards the vedu and Bramhuns,
is to be punished in a hell of burning metal for 3,500,000
years. He who injures a man of superior order, is to be torn
by swine. The unmerciful are to be tormented by snakes,
flies, deer, birds, lice, wasps, &c. The Bramhuns, Bramhu-
nee, Brumbucharee, voishyu, a king, who drinks spirits, shall
be thrown into pans of liquid fire. He who despises a reli-
gious devotee, shall be punished by sticking fast in mud, with
his head downwards. He who kills a man, and offers him to
the gods; and he who devours any animal, without having
slain it in sacrifice, are to be fed on flesh and blood. He who
betrays and afterwards destroys a person, is to be pierced
with spears and arrows. The person who causes sorrow to
others, is to be bitten by snakes with five heads. He who is
inhospitable to guests, must have his eyes torn out by vultures
and other ravenous birds. The covetous are to be fed with
impure substances. He who cohabits with a woman of another

OF THE HINDoos. 93
gast, or a virgin, or the wife of another man, is to be inclosed
in the arms of an iron female image made red hot. The person.
who professes different religions, and is familiar with all casts,
is to be punished by being continually cast down from lofty
trees. The bramhun who commits adultery with the wife of a
bramhun, is to be fed with blood. Highway robbers, those
who burn houses, or poison others, are to be bitten by dogs
with enormous teeth. False witnesses are to be cast from
rocks 800 miles high.
The number of Hindoo Mendicants is said to be very great.
The regular sects are only three already noticed; but there
are some who are a kind of irregular tribes or casts, as the
Bouddhus, the Joinus, the Shikhs, and the followers of Choit-
unyu, &c. The religious notions of all these sects, are, in
substance, the same—one great mass of idolatry and mysti.
cism. The object of worship is the same throughout India,
Tartary, China, Japan, the Burman Empire, Siam, and the
Indian Isles, with only some unimportant variations in the
forms. Some of the Hindoo sects, however, have a few doc-
trines peculiar to themselves.
The following is an Analysis of all the Hindoo sects extrac-
ted from the Vidwunmodu-Turunginse, a work by Chirun-
eevu :-
J This work begins with the following invocation to Deorga:
– May she who removes the darkness of the mind, who is
revealed from everlasting, who, though invisible, exists on
the earth, who enlightens the ignorant, whose forehead is
adorned with the crescent, the fixed rays of whose body re-
semble the lightning, whose body is like the clouds—descend
into my mind.”
Then follows an account of the author's family; after which
the author introduces the reader to the court of Dukshu, king
of Gouru, where the priest of the king, and a number of learn-
ed men, are assembled in the presence of the monarch.
In the first place, the master of the ceremonies announces
to the monarch the approach of a Voishnuvu, in the following
words : May it please your majesty, the person now ap-
proaching wears the mark of his sect, extending from the tip
of his nose to the centre of his head; has the representations
of the weapons of Vishnoo impressed on his body; is clothed
in yellow garments, and wears anecklace of toolusee beads:
he has purified his body by bathing, &c. and repeats the name
Huree, Huree, as he comes.” The Voishnuvu now approach-
es the king, and says, “ May Vishnoo enter thy mind:-
he on whom Shivu and all the gods, sitting as yogees, mediº



94 HISTORY, &c.
tate; he who dwells in Voikoont'hu; he who fills the uni-
verse, but remains invisible ; and whose body resembles that
of Brumha.”—Saying this he takes his seat in the assembly.
The master of the ceremonies, seeing a Shoivu approaching
mentions him to the king in these words:– The excellent
person who is now coming, has his hair bound up as a tur-
ban round his head : is girt round the waist with a tiger's
skin ; is covered with ashes ; and his head, neck, and arms,
are surrounded with roodrakshu bead-rolls. The Shoivu,
entering the presence of the king, pronounces the following
blessing:— May Shunkuru, who instructs the world; whose
praises are celebrated in the vedus, tuntrus, and the poora-
nus; who is the object of meditation to the yogee ; who directs
the gods in the work of creation ; who, though invisible, for
the preservation of the world becomes visible ; who medi-
tates on his own qualities—may he preserve thee." After
which, he takes his place in the assembly.
The pundit next announces a Shaktu, thus:– He who now
approaches, comes like the full moon, with a java flower in
the air, a garland of mullika flowers encircling his neck : a
crescent, the mark of his sect, on his forehead : he comes
meditating on Doorga.” The shaktu then addresses the king:
– May she on whom Huree, Huru, and Brutaha depend in
the work of preservation, destruction, and creation; she who
destroys the fear of future birth ; who saves the three
worlds; who destroys the enemies, and fulfils the desires of
her disciples—may this goddess preserve thee.” After this,
he sits down. -
The same person next annonnces a Huree-Hura-dwoituva-
Alee:–He who now advances, is adorned with a toolusee
necklace, is covered with ashes, meditates on Huree-Huru,
and invites others, for the sake of their salvation, to become
the disciples of this god.” He thus blesses the king:– May
both Shunkuru and Vishnoo dwell in their heart, the half of
whom is engaged in the devotions of a yogee, and near the
other half sits Lukshmee; he who encircles himself with
Ununtu, (the king of serpents,) who rides on Gurooru-may
he, entering thy mind, preserve thee.” Saying this he sits
down.
A Noiyayiku and a Voisheshiku, come hand in hand, and
are thus announced–. These come viewing the assembly
with the utmost contempt, the goddess of learning dancing on
their tongues.” They then salute the king :- May God pre-
serve thee; he who, taking the forms of Brumha, Vishnoo,
and Shivu, creates, preserves, and destroys the world : he


OF THE HINDOOS. 95
who influences all to good and evil; he whose will, whose
work, and whose wisdom, are irresistible; he who exists as
separate from animal life, and who is fulness itself.”
The next person introduced is a Meemangsuku, who is thus
described :- This man approaches with the marks of vows
and of a sacrificer upon him, teaching his disciples the forms
of religion.” He thus blesses the monarch ; – May your Ma-
jesty always be engaged in religious services, which raised
Indru to his throne, Sooryu to be monarch over the hosts of
heaven; and the merit of which indeed, descending to thee
from a former birth, has now raised thee to a kingly throne.”
Having pronounced this blessing, he sits down.
The master of the ceremonies next introduces a Vedantee
thus – This person comes as one who has renounced all
pleasure ; his apparel is painted with earth from the moun-
tains, and in his hand he holds a dundee's staff; having ascen-
ded the vessel which is to carry him across the ocean of this
world, he approaches as though he were coming to preserve
from destruction this whole assembly.” Addressing the king,
the Vedantee says, “ May the glorious Being, who is wisdom
and joy, who is omnipresent, the only one, the everlasting,
who is free from passion, in whom the universe exists as a
shadow of the sun in the water, may he give thee the know-
ledge, that thou art the same with him.’ Having said this, he
sits down.
The next persons announced, are followers of the Sankhyu,
and another of the Patunjulu school. They are thus des-
cribed:— These come with bodies bulky towards the head,
and lean at the extremities; professing similar sentiments,
and meditating on realities. Being introduced, he of the
Sankhyu sect thus addresses the monarch :- May nature,
(unaffected by spirit, as the water-lily by the water,) by
whom, beginning with greatness, the universe was made,
prosper thee.” The Patunjula thus blesses the king :- May
the king pursue pleasure communicated by the vein through
which the soul of the yogee, ascended to the bisilar suture,
from the body, and obtains final deliverance." He then sits
down.
A Pouraniku next approaches, and is thus described:–
* Here comes a person full of words, with a mind fixed on
God, instructing others in religious duty.’ He thus addresses
the king :- May Narayunu preserve thee; he who in the
form of a fish brought up the vedus : who in that of a boar,
saved the earth; in that of a tortoise supports the universe ;
in that of a lion destroyed a giant; in that of a dwarf, carried



95 HISTORY, &c.
Vamunu down to Patalu; in that of Purushoo-Ramu, destroy-
ed the kshutrius; in the form of Ramu, destroyed Ravunu ;
in that of Bulu-Ramu, called Rohinee mother; in that of
Booddhu, declared the slaughter of animals in sacrifice to be
unlawful; and who, in that of Kulkee, at the end of the iron
age, will destroy the wicked, and restore the golden age.”
He then takes his place in the assembly.
A Jyotishu next approaches the assembly, and is thus an-
nounced:—‘Here comes a person acquainted with the fates
of men; who can declare things past, present, and to come;
and who meditates on the nine planets.” Addressing the king,
he says, “ May Sooryu make thee glorious like himself; may
Chundru make thee a dispenser of joy like himself; may
Mungulu bestow a blessing on thee; may Booddhu give thee
wisdom; may Vrihusputee endow thee with learning: may
Sookrugive thee a knowledge of verse ; May Shunee destroy
thy incapacity ; may Raboo remove the wickedness of thy
heart; may Ketoo erect for thee the standard of victory.”
He then takes his seat.
Next a professor of the Ayoor-wedu draws near, who is
thus described:—‘Behold a voidyu; who by his medical
knowledge removes the miseries of mankind; who gives joy
to a patient, as the full moon to the spectators; he comes as
the afflictor of affliction.” He thus blesses the king:– May
the king possess faith in the virtue of medicine, which ren-
ders the person emaciated by disease beautiful as a heavenly
courtezan.” He sits down.
The next person introduced is a grammarian, who is men-
tioned as repeating the Kalapu, (a grammar ;) and is announ-
ced as the very image of Muha devu, an incarnation of Ununtu.
He thus blesses the king :- May thy glory, O king, be pub-
lished through the world; be thou the helper of all; sitting
on a firm seat, practice religion; compose differences.” He
then retires to the circle, and sits amongst the learned men.
An Unkularu professor now appears, and is thus introdu-
ced : " Here comes a man forming prose and verse with great
ingenuity, causing his words to dance as he walks.” He thus
blesses the king :- Mayest thou spend thy days in the joy
arising from pleasant conversation; conversation embracing
amorons, heroic, tender, ludicrous, disgusting, wonderful,
terrific, and wrathful subjects.” He also takes his place.
An atheist approaches next, and is thus announced;—
* Afraid of destroying life, here comes one who sweeps the
ground on which he treads; and who has plucked off the hair
from his head.” He thus blesses the king – Mayest then


OF THE HINDOOS. 97
never be drawn aside by the words of deceivers, who worship
the gods, and excite to religious ceremonies by the hopes of
future rewards; who promise heaven to the sacrificers of
animals; who talk of objects invisible.”
Hearing these words of the atheist, all the assembly rise
up, saying, ‘Oh! thou wicked one –Who art thou?—
Whence comest thou ?”
The unbeliever replies – I am the sinner; ye are the
holy; ye who fruitlessly destroy the lives of sentient beings!"
The Meemangsuku replies –" The animals which I des-
troy in sacrifice obtain heaven ; the gods are pleased with
sacrifices ; the sacrificer likewise obtains his desire : that
destruction of life therefore which is commanded by the shas-
trus, is not criminal.”
Unbeliever. Shocking What words are these Where
is heaven Where are the gods Where are your pleasures
and sorrows after death 7
M. Dost thouvilify the doctrines of the vedus and poora-
nus 2
Unbeliever. Shall we believe the words of the deceitful
vedus and pooranus, which tell us of things which no eye
has ever seen 7
M. If there be neither works of merit nor demerit, how
is the existence of happiness and misery to be accounted for 7
Unbeliever. Where are thy works Who has seen them,
or imitated them? And if thou sayest, “My sorrow or joy is
the fruit of actions done in former birth,” I affirm, that such
births never existed ; and that as it respects joy and sorrow,
they depart and return like the streams of a river. It is true,
however, that the world is deceitful.
Vedantiku. Oh thou atheist, in affirming that the world
is deceitful, thou hast pronounced justly ; but then thou
oughtest to acknowledge that there is one everlasting and
true God : for if there be no truth, there can be no falsehood
wearing the appearance of truth.
Unbeliever, Well, thy opinions resemble mine ; but who
is that Brumhu of whom thou speakest ?
V. He remains in a state of inactivity ; is invisible ; des.
titute of qualities ; omnipresent ; glorious ; the ever-bles-
sed; indescribable, and unsearchable.
Unbeliever. If, as thou confessest, the world is false, what
aecessity for Brumhu, a God invisible and inactive Where
is the utility of such a being 7
The vedantee, hearing this, remained silent. Perceiving
the vedantee's silence, the whole assembly directed its at




98 HISTORY, &c.
tention to the Noiyayiku pundit, who filled with pride, thus
began – What sayest thou? Why wilt thou attack others,
when thou hast no system of thy own People laugh at the
man who without perceiving his own error, charges with er-
ror the opinions of others: he is like the blind man who re-
proves another on acceount of the speck in his eyes.”
Unbeliever. This man appears to be ingenious at objec-
tions: however, hear me. The Madyumiku philosopher
says, that at the dissolution of the universe only vacuum re-
mains ; the Yogacharu contends, that two ideas cannot exist
at once in the mind, the first being destroyed by the second;
the Soutrantiku says, that ideas are the images of things; the
Voivashiku, that all material things are frail; the Digumvurus
affirm, that the soul is commensurate with the body ; the
Charvvakus, that man is composed only of body. I have de-
scribed the opinions of these six sects, which are all thus sum-
med up —there is no heaven, no transmigration, no hell,
no works of merit or demerit, no governor of the world, no
creator, no preserver, no destroyer; no legitimate evidence
of the truth of things but that of the senses; after death,
there is neither joy nor sorrow. All these errors (of the
popular belief) arise out of the ignorance of men. Forbear-
ing to destroy animal life is the most excellent of virtues.—
Sin and pain are synonymous ; mooktee, or deliverance, is
nothing more than being independent of others; heaven con-
sists in bodily comforts in this life; a religious teacher is
therefore unnecessary.
The Noiyayiku (laughing) replies, if no evidence but that
of the senses is to be regarded, why, when you are from
home, does not your wife deem herself a widow 7
Unbeliever. We know that we shall never see the dead
again ; for we see the lifeless body : but we have hope of
seeing a person return from a foreign country.
W. Be it so, but the fact is placed in a state of uncertain-
ty, and why do you not pronounce upon his death 7
Unbeliever. I can be assured of his existence by a written
communication from him.
W. Well, then the evidence arising from inference and
from sound is admitted: and indeed if the evidence of words
be not regarded, all human intercourse is at an end, and men
must preserve perpetual silence. Buttheugh thou rejectest
the evidence of speech, thou art pleased with excellent
words, and displeased with evil speech.
The unbeliever was put to silence for a short time by
these observations; at length he said, Well, I admit, for ar-

-
OF THE HINDOOS. 99
gument's sake, that we must receive the evidence arising
from inference and from sound:—but why must we admit the
existence of a God? -
JW. From the works of creation we are constrained to in-
fer that God exists. If you say there is no God, from whence
arose creation 7
Unbeliever. Why art thou concerned about finding a crea-
tor for the world? Does not a father beget a son, and an ar-
tificer, according to his ability, produce every kind of utensilº
N. True, we see every thing produced by human inge-
nuity ; but how do the trees grow in a forest, where no hu-
man footsteps can be traced
Unbeliever. The trees of the forest spring from them-
selves, as insects from a hot-bed.
W. Then the child may be born without a father.
Unbeliever. Some animals are born by the union of the
sexes, as men, beasts, birds, &c. Other things are produced
by the union of seeds with water, or with the earth, as trees,
&c. Seeds fall from the trees, and mixing with the earth,
receive rain from the clouds, and vegetate. Thus nature, in
various ways gives existence to her different productions.
N. True, I see you ascribe to nature the origin of things;
but as there is a necessity for the trees of a garden to receive
water by the hands of a gardener, so the trees of a forest, I
see, are dependant on the agency of the clouds. But I wish
to know what you mean by nature ; is it something inherent
in living substances, or distinct from them? If you say it is
inherent, then it will appear that substances can form them-
selves; if you affirm that it is distinct, you contradict your
own principles, for you maintain that nothing exists distinct
from matter : or if you say, that there is something besides
matter, which is capable of all things, then know that this is
what we call God. Therefore you cannot maintain that there
is any thing distinct from the body.
Unbeliever. You affirm, then, that there is one God, who
is from and to everlasting, separate from matter, almighty,
the creator of all. I affirm that nature is almighty, infinite,
and separate from matter.
The Voiyayiku. Excellent! excellent! You make an end-
less number of works, and the creators numberless. I at-
firm that numberless works have one creator. I leave you
(unbeliever) to judge which is the most excellent of these
opinions. To express your opinion requires as many letters
as to express mine ; you call the creator nature, and I call
him God: what do you gain then in rejecting a God?
100 HISTORY, &c.
Unbeliever. (A little abashed.) Well, for the sake of the
argument, I acknowledge that there is a God; but why is he
to be eternal 7
The Noiyayiku. If he be not eternal, then he must have
a creator and a destroyer. If you deny his eternity, then I
ask, who is his creator and destroyer —and thus, without
end, some being, who is from everlasting, must be sought:
or you must fix on some one having this property, and then
he shall become God. [Hearing this, the unbeliever remain-
ed silent, and the Noiyayiku continued :]—God, laying hold
of religion and irreligion, created the world : seeing happi-
ness and misery in the world, we form this opinion. If there
be neither heaven nor hell, why do you go to the temples to
worship ; and why sweep the road, lest you should injure
living creatures 2 If there is nothing to be desired or feared,
there can be neither desire nor fear; yet we see that desire
and fear have a great power over men: therefore we con-
clude, that in the future state there is a heaven and a hell.
You must also admit, that the soul at death assumes another
body, in order to partake of the joys or sorrows of this future
state, since the animal soul without a body is incapable of
suffering; for the same reason, it must also be admitted, that
the soul migrates through various bodies. Further, what is
thus made evident by inference, is agreeable to the divine
writings, and to all that has been written by those whose o-
pinions agree with the vedus; the truth of the shastrus is
confirmed by the correctness of their astronomical calcula-
tions. [The Boudhu, involved in incorrect judgment, and
ignorance of God, was overcome, and The Noiyayiku thus
triumphed, “The existence of God is proved He is lord of
all ; he presides over the work of creation, preservation,
and destruction ; he is everlasting;-he is all-wise; he is
the author of salvation. Through his compassion, these
proofs of his existence and authority have been established.”
To this interesting and authentic account of the Hindoos,
by the Rev. Dr. Ward, we subjoin, from an intelligent writer,
the following account of their most sacred books.
Of the Vedas.-Mrs. Graham, in her interesting work on
India, has given the following account of the Vedas, the books
of the Hindoos –
Of all the writings left by the sages, the Vedas are the most
interesting. Their existence was long doubted by the learn-
ed in Europe, perhaps owing in some degree to the unwil-
lingness of the Brahmins to impart them to strangers. But
early in the seventeenth century, they had been partly trans-

OF THE HINDOOS. 101
lated for the use of the accomplished prince Cara Shekeh, in-
to the Persian language, and considerable portions had
been rendered into the Hindoo tongue. At length sev-
eral English gentlemen, among whom the most distinguished
was Sir William Jones, procured copies of valuable portions
of the originals; but it is to Mr. Colebrooke, that we are in-
debted for the most complete accounts of these ancient wri-
tings.
Some persons have hastily pronounced the Vedas to be
modern forgeries; but Mr. Colebrook has brought forward
the most convincing arguments, corroborated by various
proofs that, notwithstanding the possible inaccuracy of a few
passages, the great body of the Vedas as now received, con-
sists of the same compositions, which under the title of Vedas,
have been revered by the Hindoos for hundreds, if not thou-
sands of years.
These Vedas are four in number; the Rigveda, the Vajur-
veda, the Samaveda, and Atharva Veda ; and some writers
reckon the books It'hasa and the Puranas as a fifth or sup-
plemental Veda. By the age of the Vedas is not meant the
period at which they were actually composed, but that in
which they were collected and arranged by the sage Dwa-
payana, surnamed Vyasu, or the Compiler, or about fourteen
centuries before the Christian era, and nine hundred years
before Pisistratus performed the same office for the works of
Homer, in danger of being lost, owing to the practice of the
public rehearsers, who only declaimed detached passages and
episodes.
The Atherban, or more properly Atherva Veda, is sup-
posed to be more modern than the other three books, and in-
deed to be a compilation from them. The antiquity also of
many of the puramas is questioned, but their real author and
precise date is of little consequence; since the fact of their
being really the sacred books of India is acknowledged.
The Vedas consist of a compilation of prayers of muntras
and hymns, the complete collection of which is called Sanhita,
and of precepts and maxims called Crahmana. The theology
of Indian scripture, including the argumentative part or Ye-
danta, is contained in tracts called Upinishads; and to each
Veda a treatise called Jyotish, is annexed, explaining the ad-
justment of the calendar for religious purposes.
The Rigveda contains chiefly encomiastic muntras, and its
name is derived from the verb Rich, to land; these prayers
are mostly in verse, and, together with similar passages in any
other veda, are called Rich, the authors of these hymns are



I 2
102 HISTORY, &c.
various, some of them being ascribed to different deities, male
and female, others to kings and princes, or to sages and holy
rue n.
The name of the Vajurveda signifies that it concerns obla-
tions and sacrifices. Soon after it was compiled by Vyasa, it
became polluted, and a new revelation called the White Wa-
jush was granted to Vajuyawalkya, while the remains of the
former Yajush is distinguished by the title of the Black Ya-
jurveda. Some of the prayers called Rich are included in
this Veda, but its own peculiar muntras are in prose.
A peculiar degree of holiness is attributed to the Samaveda,
as its name signifies that which destroys sin. Its texts are
usually chanted, and I have occasionally been delighted with
the solemn tones issuing from the domes of the native temples
at sunset, before the moment for the ceremonial ablutions had
arrived.
The last, or At?harvan Veda, is chiefly used at rites for
conciliating the deities, or for drawing down curses on ene-
mies, and contains some prayers used at lustrations.
The better notions of the Vedas, and particularly those of
the Aitareya Aranyaca are professedly the fundamental doc-
trines of the philosophers of the Vedanta sect, whose specu-
lations appear to coincide nearly with those of Berkeley, and
perhaps of Plato. The Sastra, which contains the doctrines
of the Vedantas, is ascribed to Vyasu, and the commentator is
Saucara, who explains and enlarges the very ancient and al-
most obsolete texts of this author. The opinions of this
school concerning matter are, that it has no existence inde-
pendent on mental perceptions, and consequently that exis-
tence and perceptibility are controvertible terms. That ex-
ternal appearances and sensations are illusory, and would
vanish into nothing, if the divine energy, which alone sustains
them, were suspended but for a moment.
Specimens of Hymns from the samu-vedu.-" Possessed of in-
numerable heads, innumerable eyes, innumerable feet, Brum-
hu fills the heavens and the earth ; he is whatever was, what-
ever will be ; he is separate from all; in this separate state
he exists in a three-fold form above the universe, the fourth
part is transfused through the world: he is therefore called
the Great Being; his command is as the water of life ; from
him proceeded the Viratu poorushu ; he is the source of
universal motion; he is not separate from the universe ; he
is the light of the moon, of the sun, of the fire, of the light-
ning, and of all that shines; the vedu is the breath of his nos-
trils; the primary elements are his sight; the agitation of hu-




to F THE HINDOOS. 103
man affairs is his laughter; his sleep, is the destruction of the
universe ; in different forms he cherishes the creatures, as,
in the form of fire, he digests their food ; in the form of air,
he preserves them in existence; in the form of water, he sat-
isfies them ; in the form of the sun, he assists them in the
affairs of life, and in that of the moon, he refreshes them with
sleep ; the progression of time, forms his footsteps ; all the
gods are to him as sparks from fire. In the form of fire, he
cherishes the gods;–therefore I bow to Him, who is the
universe ; to the gods who dwell in heaven, I bow ; to the
gods who dwell in space, I bow ; to the gods on earth, I bow ;
to the regent of waters, I bow ; to the gods who guard the
regions, I bow.”
“ Brumhu is the life of life, mind of mind, sight of sight;
he dwells in the centre of light; he, without eyes, sees what-
ever was, is, or shall be ; without hands or feet, he holds
every thing, and executes his purposes with the rapidity of
lightning ; without the appropriate members, he hears and
tastes of everything; becoming the cultivator, he tills the
ground ; becoming the clouds, he waters it ; becoming corn,
he fills the creatures. His power is seen in the cooling
draught, the burning fire, the scorching sun, the cooling
beams of the moon; in the butter-yielding milk; while he
dwells in the body, it retains the vital heat ; when he retires,
it becomes cold ; he preserves the life of those appointed to
live ; he conceals those who are appointed to be hid ; he be-
holds the world ; he appoints the names and forms of things,
and thus makes them knowa; he who seeks refuge in him, is
worshipped by all the gods; he destroys the sins of such a
devotee as fire consumes the cotton thread ; to the holy, he
is ever near ; from the wicked he is afar off; he is the source
of truth and of falsehood ; to assist men in their wership, to
him have been assigned name, form, and place; he who takes
refuge in him, is a holy person ; he whose face is turned from
him, is a blasphemer.”
It appears, that when the Hindoos chant these hymns, the
sounds are modified by peculiar rules of prosody, which may
properly be called the melody or tune in which they are
chanted.
Specimen of the Prayers of the vedu.-" O Ugnee, come and
eat; sit on this kooshu seat ; I invite thee to feed on clarified
butter, that thou mayest invite and entertain the gods; thou
art adored by all the gods. The gods have placed thee on earth
to cherish all. O Ugnee, thou who dwellest in the mind, as
well as in all places, thou knowest all creatures; make known



104 HISTORY, &c. -
my desires to God, that my sacrifice may be accepted, and
that I may be honoured among men. He has no enemies,
who praises Ugnee, and who presents offerings to him in the
sacrifice, while the flame, unmixed with smoke, burns bright,
and surrounds the altar from the south. Like a guest, Ugnee
is welcome among men. He is applauded as an excellent
charioteer, or as a swift messenger; to know him is the ob-
ject of desire. He is the most excellent of all the gods; the
Great Lord of earth ; he makes known the good and evilbe-
longing to all. O Ugnee, satisfy, as Chundru by his welcome
beams; preserve us from our enemies; come before us ;
deliver from all fear of future birth.”
“O Ushwinee-koomaru ! we request your presence. The
juice of the somu is prepared in one place, on the seat of the
kooshu, for you both. Come, and receive all this somu.-
What do you resemble you are the destroyers of enemies;
the removers of disease : the lovers of truth. As the giants
make their enemies, so make our enemies weep.”
Their notions concerning the human soul approach nearly
to the Pantheism of some other philosophical sects, and may
be understood from the following text. “That spirit from
which these created beings proceed; through which, having
proceeded from it, they live ; toward which they read, and
in which they are ultimately absorbed, that spirit study to
know ; that spirit is the great one.”
The oldest philosopical sect in India appears, however, to
have been that of the followers of Copilla, inventor of the
Sanc’hya or numeral philosophy, which Sir William Jones
thought resembled the metaphysics of Pythagoras, who is
said indeed to have travelled into India in search of knowledge,
and who might possibly have adopted the tenets of the Brah-
mins his instructors. Next to the Sanc’hya, Gotama, and Can-
ada invented the Nyaya or logical philosophy, admitting the
actual existence of material substance in the popular sense of
the word matter, and comprising a body of dialectics, with an
artificial method of reasoning, with distinct names for the
three parts of a proposition, and even for those of a regular
syllogism.
The philosophy of the Bauddiha and Jaina religious sects,
is branded with the name of atheism by the orthodox Brah-
mins, who assert that they deny the existence of spirit inde-
pendent of matter, and consequently that of the supreme in-
telligence. But we may doubt, how far the assertions of en-
emies and rivals are entitled to belief or regard.


º: A * * * * * * *
-
A VIEW OF THE
RELIGION AND CEREMONIES
OF OTHER PAGAN NATIONS.
SECTION I.
THE RELIGION OF CHINA.
It has already been intimated, that the object of worship is
the same, essentially, in China, India, and some other eastern
countries. But the idolatry of China would seem not to be of
such agross and mysterious character as that of the Hindoos.
Confucius, the Apostle of the Chinese, taught a simple and
excellent doctrine of moral philosophy; but, though the Chi-
nese still hold his memory in great veneration, and affect to
be guided by his precepts, they have greatly departed from
his practice, and the pure laws he laid down for their conduct
in life.
This great and good man was contemporary with Pythago-
ras, and a little before Socrates. He was but three years
old when he lost his father Tcho leang he, who had enjoyed
the highest offices of the kingdom of Long; but left no other
inheritance to his son, except the honour of descending from
Tiye, the 27th emperor of the second race of the Chang.
His mother, whose name was Ching, and who sprung origin-
ally from the illustrious family of the Yen, lived 21 years
after the death of her husband. Confucius did not grow in
knowledge by degrees, as children ordinarily do, but seemed
to arrive at reason and the perfect use of his faculties, almost
from his infancy. He took no delight in playing, running
about, and such amusements as were proper for his age; he
had a grave and serious deportment, which gained him re-
spect, and plainly foretold what he would one day be. But
what distinguished him most, was his unexampled and exalted



106 RELIGION, &c.
piety. He honoured his relations; he endeavoured in all
things to imitate his grandfather, who was then alive in Chi-
na, a most holy man; and it was observable, that he never
ate anything, but he prostrated himself upon the ground, and
offered it first to the supreme Lord of heaven. One day,
while he was a child, he heard his grand-father fetch a deep
sigh; and going up to him with many bowings and much rev-
erence, “May I presume,” said he, “without losing the res-
pect I owe you, to inquire into the occasion of your grief?
perhaps you fear that your posterity should degenerate from
your virtue, and dishonour you by their vices.” “What put
this thought into your head, said Coum-tse to him, and where
have you learnt to speak after this manner * “From your-
self,” replied Confucius: “I attend diligently to you every
time you speak; and I have often heard you say, that a son,
who does not by his virtue support the glory of his ancestors,
does not deserve to bear their name.” After his grandfather's
death, he applied himself to Tcem-se, a gelebrated doctor of
his time; and under the direction of so great a master, soon
made a surprising progress in antiquities, which he considered
as the source from whence all general knowledge was to be
drawn. This love for the ancients very nearly cost him his
life, when he was not more than 16 years of age. Fallingin-
to discourse, one day, about the Chinese books, with a person
of high quality, who thought them obscure, and not worth
the pains of searching into, “the books you despise,” said
Confucius, “are full of profound knowledge, which is not
to be attained but by the wise and learned ; and the people
would think cheaply of them, could they comprehend them of
themselves. This subordination of spirits, by which the ig-
norant are dependant upon the knowing, is very useful, and
even necessary in society. Were all families equally rich
and powerful, there could not subsist any form of govern-
ment: but there would happen a yet stranger disorder, if
mankind were all equally knowing : every one would be for
governing, and none would think themselves obliged to obey.
Some time ago,” added Confucius, “an ordinary fellow made
the same observation to me about the books as you have done.
and, from such a one indeed, nothing better could be expected:
but I wonder that you, a doctor, should thus be found speaking
like one of the lowest of the people.”
At the age of 19 years, he took a wife, who brought him a
son, called Peyu. This son died at 50, but left behind him
a son called Tsou-tse, who, in imitation of his grandfather,
applied himself entirely to the study of wisdom, and by his



OF THE CHINESE. *07
meritarrived at the highest offices of the empire. Confucius
was content with his wife only, so long as she lived with him;
and never kept any concubines, as the custom of his country
would have allowed him to have done, because he thought it
contrary to the law of nature.
It seems, however, that he divorced her after some time,
and for no other reason, say the Chinese, but that he might
be free from all incumbrances and connexions, and at liberty
to propagate his philosophy throughout the empire. At the
age of 23, when he had gained a considerable knowledge of an-
tiquities, and acquainted himself with the laws and customs
of his country he began to project a scheme for a general re-
formation. All the petty kingdoms of the empire now de-
pended upon the emperor; but every province was a distinct
kingdom; which had its particular laws, and was governed by
a prince of its own. Hence it often happened that the impe-
rial authority was not sufficient to keep them within the
bounds of their duty and allegiance; but especially at this
time, when luxury, the love of pleasure, and a general disso-
lution of manners, prevailed in all those little courts.
Confucius, wisely persuaded that the people could never
be happy, so long as avarice, ambition, voluptuousness, and
false policy reigned amongst them, resolved to preach up a
severe morality; and accordingly he began to enforce tem-
perance, justice, and other virtues; to inspire a contempt of
riches and outward pomp, to excite to magnanimity, and a
greatness of soul, which should make men incapable of dis-
simulation and insincerity; and used all the means he could
think of, to redeem his countrymen from a life of pleasure to
a life of reason. He was every where known, and as univer-
sally beloved. His extensive knowledge and great wisdom
soon made him known : his integrity and the splendour of his
virtues made him beloved. Kings were governed by his
counsels, and the people reverenced him as a saint. He was
offered several high offices in the magistracy, which he some-
times accepted ; but never from a motive of ambition, which
he was not at all concerned to gratify, but always with a view
of reforming a corrupt state, and amending mankind; for he
never failed to resign those offices, as soon as he perceived
that he could be no longer useful in them. He corrected
many frauds and abuses in the mercantile way, and reduced
the weights and measures to their proper standard. He in-
culcated fidelity and candour amongst the men, and exhorted
the women to chastity and a simplicity of manners. By such
methods he wrought a general reformation, and established


108. RELIGION, &c.

every where such concord and unanimity, that the whole
kingdom seemed as if it were but one great family.
The neighbouring princes began to be jealous. They easi-
ly perceived, that a king, under the counsels of such a man as
Confucius, would quickly render himself too powerful. A-
larmed at this, the king of Tsi assembled his ministers to con-
sider of methods which might put a stop to the career of this
new government ; and, after some deliberation, the following
expedient was resolved upon. They got together a great
number of young girls of extraordinary beauty, who had been
instructed from their infancy in singing and dancing, and were
perfectly mistresses of all those charms and accomplishments
which might please and captivate the heart. These, under
the pretext of an embassy, they presented to the king of Lou,
and to the grandees of his court. The present was joyfully
received, and had its desired effect. The arts of good gov-
ernment were immediately neglected, and nothing was thought
of but inventing new pleasures for the entertainment of the
fair strangers. In short, nothing was regarded for some
months but feasting, dancing, shows, &c. and the court was
entirely involved in luxury and pleasure. Confucius had
foreseen all this, and endeavoured to prevent it by advising
the refusal of the present; and he now laboured to take off
the delusion they were fallen into, and to bring them back to
reason and their duty. But all his endeavours proved inef.
fectual : there was nothing to be done: the severity of the
philosopher, was obliged to give way to the overbearing fash-
ion of the court. Upon which he immediately quitted his
employment, exiling himself at the same time from his native
country to try if he could find in other kingdoms, minds and
dispositions more fit to relish and pursue his maxims. -
He passed through the kingdoms of Tsi, Guci, and Tson,
but met with insurmountable difficulties every where. He
had the misfortune to live in times when rebellion, wars and
tumults raged through the empire. Men had no time to listen
to his philosophy. They had even less inclination to do it;
for they were ambitious, avaricious, and voluptuous. Hence
he often met with ill treatment and reproachful language, and
it is said that conspiracies were formed against his life; to
which may be added, that his neglect of his own interests had
reduced him to the extremest poverty. Some philosophers
among his contemporaries were so affected with this terrible
state of things, that they had rusticated themselves into the
mountains and deserts, as the only places where happiness
could be found; and would have persuaded Confucius to have
followed them. But ‘ I am a man,” said Confucius, and can-

º,
- º
º
º
|
º | |
º º º º º
Chinese Worship at the Image of Confucius. p. 105.
----------
The Chinese offering perfumes, &c. to their Deity, p. 113.

















0F THE CHINESE. 109
not exclude myself from the society of men, and consort with
beasts. Bad as the times are, I shall do all I can to recall
men to virtue ; for in virtue are all things, and, if mankind
would but once embrace it, and submit themselves to its dis-
cipline and laws, they would not want me or any body else
to instruct them. It is the duty of a good man, first to perfect
himself, and then to perfect others. Human nature,” he ad-
ded, “came to us from heaven pure and perfect; but in pro-
cess of time, ignorance, the passions, and evil examples cor-
rupted it. All consists in restoring it to its primitive beauty;
and to be perfect, we must reascend to that point from which
we have fallen. Obey heaven, and follow the orders of him
who governs it. Love your neighbour as yourself. Let
your reason, and not your senses, be the rule of your con-
duct; for reason will teach you to think wisely, to speak pru-
dently, and to behave yourself worthily upon all occasions.”
Confucius in the meantime, though he had withdrawn him-
self from kings and palaces, did not cease to travel about, and
do what good he could among the people, and among mankind
in general.
He is said to have had at least 3000 disciples; 72 of whom
were distinguished above the rest by their superior attain-
ments, and 10 above them all by their comprehensive view
and perfect knowledge of his whole philosophy and doctrines.
He divided his disciples into four classes, who applied them-
selves to cultivate and propagate his philosophy, each accor-
ding to his particular distinction. The first class were to
improve their minds by meditation, and to purify their hearts
by virtue. The second were to cultivate the arts of reason-
ing justly, and of composingelegant and persuasive discourses.
The study of the third class was, to learn the rules of good
government, to give an idea of it to the mandarins, and to en-
able them to fill the public offices with honour. The last
class was concerned in delivering the principles of morality
in a concise and polished style to the people. These 10 chos-
en disciples were, as it were, the flower of Confucius' school.
He sent 600 of his disciples into different parts of the em-
pire, to reform the manners of the people; and, not satisfied
with benefiting his own country only, he made frequent reso-
lutions to pass the seas, and propagate his doctrine to the far-
thest parts of the world. Hardly anything can be added to
the purity of his morality. He seems rather to speak like a
doctor of a revealed law, than a man who had no light but what
the law of nature afforded him : and, as an evidence of his
sincerity, he taught as forcibly by example as by precept. In
K - -


110 RELIGION, &c.
short, his gravity and sobriety, his rigorous abstinence, his
contempt of rickes, and what are commonly called the goods
of this life, his continual attention and watchfulness over his
actions, and, above all, that modesty and humility which are
not to be found among the Grecian sages. He is said to have
lived secretly three years, and to have spent the latter part
of his life in sorrow. A few days before his last illness, he
told his disciples with tears in his eyes, that he was overcome
with grief at the sight of the disorders which prevailed in the
empire : “The mountain,” said he, “is fallen, the high ma-
chine is demolished, and the sages are all fled.” His mean-
ing was, that the edifice of perfection, which he had endeav-
oured to raise was entirely overthrown. He began to lan-
guish from that time; and the 7th day before his death, he
said, “The kings reject my maxims; and since I am no lon-
ger useful on the earth, I may as well leave it.” After these
words he fell into a lethargy, and at the end of seven days
expired in the arms of his disciples, in his 73d year. Upon
he first hearing of his death, Ngai cong, who then reigned in
the kingdom of Lou, could not refrain from tears : “The
Tien is not satisfied with me,” cried he, “since it has taken
away my Confucius.” Confucius was lamented by the whole
empire, which from that very moment began to honour him
as a saint; and established such a veneration for his memory,
as will probably last for ever in those parts of the world.
Kings have built palaces for him in all the provinces, whither
the learned go at certain times to pay him homage. There
are to be seen upon several edifices, raised in honour of him,
inscriptions in large characters, “To the great master.” “To
the head doctor.” “ To the saint.” “To the teacher of
emperors and kings.” They built his sepulchre near the
city Kio fou, on the banks of the river Su, where he was
wont to assemble his disciples; and they have since inclosed
it with walls, which look like a small city to this day.
Confucius did not trust altogether to the memory of his dis-
ciples for the preservation of his philosophy; but composed
several books: and though these books were greatly admired
for the doctrines they contained, and the fine principles of
morality they taught, yet such was the unparalleled modesty
of this philosopher, that he never assumed the least honour
about them. He ingenuously confessed, that the doctrine
was not his own, but was much more ancient; and that he had
done nothing more than collect it from those wise translators
Yao and Chun, who lived 1500 years before him. These
books are held in the highest esteem and veneration, because
they contain all that he had collected relating to the ancient
OF THE CHINESE. 11 :
laws, which are looked upon as the most perfect rule of gov-
ernment. The number of these classical and canonical books,
for so it seems they are called, is four. The first is entitled,
* Ta Hio, the Grand Science, or the School of the Adults.”
It is this that beginners ought to study first, because it is, as it
were, the porch of the temple of wisdom and virtue. It treats
of the care we ought to take in governing ourselves, that we
may be able afterwards to govern others: and of persever-
ance in the chief good, which, according to him, is nothing
but a conformity of our actions to right reason. The author
calls this book “ Ta Hio, or the Grand Science,” because it
was chiefly designed for princes and grandees, who ought to
govern their people wisely. “The whole science of prin-
ces,” says Confucius, “ consists in cultivating and perfecting
the reasonable nature they have received from Tien, and in
restoring that light and primitive clearness of judgment,
which has been weakened and obscured by various passions,
that it may be afterwards in a capacity to labour for the per-
fection of others. “To succeed them,” says he, we should
begin within ourselves: and to this end it is necessary to have
an insight into the nature of things, and to gain the knowledge
of good and evil; to determine the will towards a love of this
good, and hatred of this evil; to preserve integrity of heart,
and to regulate the manners according to reason. When a
man has thus renewed himself, there will be then less diffi-
culty in renewing others : by this means concord and union
reign in families, kingdoms are governed according to the
laws, and the whole empire enjoys peace and tranquillity.”
The second classical or canonical book is called “Tchong
Yong, or the Immutable Mean ;” and treats of the mean which
ought to be observed in all things. Tchong signifies mean,
and by Yong is understood that which is constant, eternal,
immutable. He undertakes to prove, that every wise man,
and chiefly those who have the care of governing the world,
should follow this mean, which is the essence of virtue. He
enters upon his subject by defining human nature, and its pas-
sions; then he brings several examples of virtue and piety,
as fortitude, prudence, and filial duty, which are proposed as
so many patterns to be imitated in keeping this mean. In the
next place he shews, that this mean, and the practice of it, is
the right and true path which a wise man should pursue, in
order to attain the highest pitch of virtue. The third book
“Yun Lu, or the Book of Maxims,” is a collection of senten-
tious and moral discourses, and is divided into 20 articles.
containing only the questions, answers, and sayings of Con-



112 RELIGION, &c.
fucius and his disciples, on virtue, good works, and the art of
governing well; the tenth article excepted, in which the dis-
ciples of Confucius particularly describe the outward deport-
ment of their master. There are some maxims and moral
sentences in this collection, equal to those of the seven wise
men of Greece, which have always been so much admired.
The fourth book gives an idea of a perfect government ; it is
called “Meng Tsee or the Book of Montius;” because,
though numbered among the classical and canonical books, it is
more properly the work of his disciple Montius. To these
four books they add two others, which have almost an equal
reputation; the first is called “Hiao King,” that is, “ of Fili-
al Reverence,” and contains the answers which Confucius
made to his disciple Tseng, concerning the respect which is
due to parents. The second is called “Sias Hio,” that is,
“the Science, or the School of Children;” which is a collec-
tion of sentences and examples taken from ancient and mod-
ern authors.
There is a tradition in China, that when Confucius was
complimented upon the excellency of his philosophy, and his
own conformity thereto, he modestly declined the honour that
was done him, and said, that “he greatly fell short of the
most perfect degree of virtue, but that in the west the most
holy was to be found.” Most of the missionaries who relate
this are firmly persuaded that Confucius foresaw the coming
of the Messiah, and meant to predict it in this short sentence ;
but whether he did or not, it is certain that it has always made
a very strong impression upon the learned in China; and the
emperor Mimti, who reigned 65 years after the birth of Christ,
was so touched with this saying of Confucius, together with a
dream, in which he saw the image of a holy person coming from
the west, that he fitted out a fleet, with orders to sail till they
had found him, and to bring back at least his image and his
writings. The persons sent upon this expedition, not daring
to venture farther, went ashore upon a little island not far from
the Red Sea, where they found the statue of Fo, who had in-
fected the Indies with his doctrines 300 years before the birth
of Confucius. This they carried back to China, together
with the metemsychosis, and the reveries of this Indian phi-
losopher. The disciples of Confucius at first opposed these
newly imported doctrines with all the vigour imaginable, in-
weighing vehemently against Mimti, who introduced them, and
denouncing the judgment of heaven on such emperors as
should support them. But all their endeavours were vain;
the torrent bore hard against them; and the pure religion and
OF THE CHINESE. 113

sound morality of Confucius were soon corrupted, and in a
manner overwhelmed, by the prevailing idolatries and super-
stitions which were introduced with the idol Fo.
From the pure system of morals laid down by Confucius,
the common people of China, however, at length wholly de-
parted. Yet we have the authority of Mr. Bell for the asser-
tion that, in that fine country there is still a most respectable
sect of Theists, who worship the one God, whom they call
Zin, the Heaven, or Highest Lord, and pay no religious hom-
age to the images of their countrymen. This sect has exist-
ed, says he, longer than Christianity, and is still mostin vogue;
being embraced by the Emperor himself, and most of the
grandees and men of learning. But the common people are
generally idolators.
There is a very inconsiderable sect, called Cross-Wor-
shippers, who pay divine adoration to the holy cross, though
they have lost all other marks of Christianity. When Mr.
Bell published his Travels in 1762, the Christians in China
were supposed to amount to one hundred thousand of both
sexes. He was told the Chinese had some atheists among
them.
The Chinese have, however, fallen in with many of the
common errors and practices of idolatry. Captain Hamilton,
in his quaint style and manner, thus describes the gods, cler-
gy, and devotion of the Chinese:–
Their temples are built all after one form : but as in other
countries, very different in beauty and magnitude. Their
josses, or demi-gods, are some of human shape, some of mon-
strous figures; but in the province of Fokein they are more
devoted to the worship of goddesses than gods. Quanheim
has the most votaries. She is placed in state, sitting on a
cushion with rich robes, and her little son standing before her,
with a charged trident in his right hand, ready to throw at the
offenders of the laws of humanity and nature, and also at those
who make no free-will offerings to his mother. The Chi-
nese who have seen the Roman Catholic churches and wor-
ship, say that she is the Chinese Virgin Mary.
There is another goddess, called Matson, who swam from
a far country, through many seas, and came in one night to
China, and took up her residence there. She sits on a plat-
form, with a cushion laid on it, and her head is covered with
blue wool instead of hair. She is the protectress of naviga-
tion ; for which reason none go a voyage, but they first make
a sacrifice of boiled hogs' heads, and bread baked in the steam
of boiling water. It is set before the image when reeking hot,







K 2
114 RELIGION, &c.
and kept before her till it is cold. On their return from a
voyage, they compliment her with a play, either acted on
board of the ship, or before one of her temples.
They have another goddess, in the form of a virgin, cal-
led Quonin, who has many votaries, but is mostly worshipped
in the province of Pekin and Manking, but being a virgin, she
has many lowers all over China.
They have one temple, called the Temple of Apes, in which
are numerous ill-shaped images of that animal.
The god Fo, has a human shape, except his head, which
has the figure of an eagle. Gan has a broad face and a pro-
digious great belly. Fo is a very majestic god and is always
placed with a great number of little gods to attend him. Mi-
nifo, in Fokin, Mr. Hamilton takes to be the god Miglect at
Canton, being alike in shape and countenance: he is called
the god of pleasure. Passa is set cross-legged on a cushion,
bespangled with flowers and stars, and she has eight or nine
arms and hands on each side, and two before, that she holds
in a praying posture. In every one of her hands (except the
two that are dedicated to prayer) she bears something em-
flematical, as an axe, a sword, a flower, &c. On the great
God, that made heaven and earth, they bestow a human shape
like a young man in strength and vigour, quite opposite to the
church of Rome, who make his picture like Salvadore, with-
ered, old, cold and heavy. Mr. Hamilton saw many more,
whose names he forgot; some with human bodies, and drag-
ons; lions, tigers, and dogs' heads; and one he saw, like
Stour Yonker, in Finland, with a man's body and clothes, and
with eagles' feet, and talons instead of hands.
The Priesthood are in no great esteem among the people.
being generally of low extraction. They have many different
orders among them, which are distinguished by badges, col-
our of habit, or the fashions of their capes. They are alſ
obliged to celibacy while they continue in orders, and that is
no longer than they please. But while they continue in or-
ders, and should chance to be convicted of fornication, they
must expiate their crimes with their lives; except their high
priest, who is called Chiam, and he always keeps near the
Emperor's person, and is in very great repute, and he has
liberty to marry because the high priesthood must always
continue in one family, as Aaron's did for a long while, but
not half so long as it has in this family, who has kept up the
custom above a thousand years successively, without the in-
trusion of interlopers.
There are no persons of figure that care to have their chit-


OF THE CHINESE. 115

dren consecrated to serve at the altar, so that the priests, who
can have no issue of their own, are obliged to buy novices of
such mean persons as necessity forces to sell their children;
and their study being in the large legends of their divinity,
and not having the benefit of conversation with men of letters
or polity, they are generally ignorant of the affairs of the world,
which makes them contemptible among so polite a people as
the ingenious and conversible Chinese laity are.
Confucius, or as the Chinese call him, Confuce, was the
prince of the philosophers. He was near contemporary with
Artaxerxes, Nehemiah, and Malachi, about 450 years before
our Saviour, Jesus Christ. He both taught and practised
moral philosophy to perfection, and acquired so great a ven-
eration among his countrymen, that his sentences are taken
for postulata to this day, no one since having offered to con-
tradict any thing that he has left behind in writing. They
have another doctor of philosophy, called Tansine, who was
almost as ancient as Confucius, and wrote many excellent
tracts of a virtuous life; and the methods to attain it, but his
character is inferior to Confucius.
Their preachers take some apophthegms out of those great
men's writings for texts to comment and expatiate on. They
live very abstemiously, and rise early before day to pray.
Every temple has a cloister or convent annexed to it, and has
a certain stipend allowed by the Emperor to support the
priests and novices, but they get much more by letting lodg-
ings to travellers, who generally lodge in their cells, than the
Emperor's allowance: besides, they have a genteel way of
begging from strangers, by bringing tea and sweatmeats to re-
gale them.
The Chinese do not, bury in or near their temples; but in
the fields, and when a bouzi, or priest, tells a rich dying per-
son, that such a piece of ground is holy, and that the infernal
spirits have no power to haunt such ground, they will per-
suade the poor man, thus distempered both in body and mind,
to buy it at any rate to be buried in, and sometimes they will
pay a thousandtayels for ten yards square of such holy ground.
Such is the account which Captain Hamilton has given us
of the Chinese religion. It is only from the meagre glean-
ings of travellers, who, in China, have such little access to the
interior that scarcely any glimpse can be had of the opinions
and habits of this singular people, that we can get any informa-
tion on this subject.
The near relation, however, which the religion of China
has to that of some parts of Hindoostan, and still more to the





116 RELIGION, &c.
religion of the Grand Lama, and the Japanese, enables us to
ascertain with tolerable accuracy, what are the general views
on this most important of all subjects.
In strict propriety, the Chinese religion cannot be fairly
ranked with that of gross idolatry.
The primitive worship of the Chinese, that is, of the most
enlightened amongst them, has continued, like their dress,
invariably the same through a long succession of ages down
to the present time. We are informed by one of the most
learned and respectable French Jesuits, who took great pains
in investigating the Chinese religion, “that the Chinese are
a distinct people, who have preserved the characteristic
marks of their first origin, whose primitive doctrine will be
found to agree, in the essential parts, with that of the chosen
people the Jews, before Moses had consigned the explana-
tion of it to the sacred records, and whose traditional knowl-
edge may be traced back even to the renewal of the human
race by the sons of Noah.”
The canonical books of the Chinese set forth the idea, and
enforce the belief of the Supreme Being, the creator and pre-
server of all things. They mention him under distinct names,
corresponding to those which we use when we speak of God,
the Lord, the Almighty, and the Most High. These books as-
sert that the Supreme Being is the principle of every thing
that exists; that he is eternal, unchangeable, and independ-
ent, that his power knows no bound; that his knowledge com-
prehends the past, present, and future; and that he is the
witness of whatever passes in the recesses of men's hearts.
They acknowledge his universal providence, his approbation
of virtue and goodness, and his abhorrence of vice, which he
punishes with parental compassion to induce his creatures to
reform and amend their lives.
Upon these general principles the Chinese refer every re-
markable event to the appointment and dispensation of the
Deity. If destruction threatens their crops, or alarming
sickness endangers the life of a virtuous emperor, sacrifices
and prayers are offered up to God. If a wicked prince has
been suddenly taken away by accident, they attribute it to his
just and avenging arm. Upon these same principles one of
the ancient emperors gave his orders to the priest; “the Su-
preme Being,” says he, “is entitled to our homage and ado-
ration. Compose, therefore, a calender, and let religion re-
ceive from man those times and seasons which are its just
due.”
Another emperor, when he was invested with his office,







OF THE CHINESE. 117
and had distributed the various employments to the persons
under him, exhorted them to a faithful discharge of the du-
ties incumbent upon them, and concluded with these words:
“Never shut your ears against the voice of religion: let
every moment redouble your diligence in serving God.”
And a priest, addressing himself to an emperor, said, “Think
on eternity, if you are desirous of improving your mind, and
of adding new virtue to it.”
In another period of Chinese history we are told, that the
fear of the Supreme Being was alone sufficient to restrain all
the subjects of the empire, and to confine them within the
bounds of duty. Honesty was so prevalent at that time, that
it was not necessary to intimidate the people by exercising
the severity of penal laws. Imprisonment was the only pun-
ishment inflicted on the guilty. The doors of the gaols were
thrown open in the morning: the prisoners went out to la-
bour, and they returned again thither in the evening without
compulsion.
These facts, and they might be multiplied, almost without
end, will go to prove that the religion of China is founded on
the belief of the existence and attributes of the Supreme Be-
ing; and it is asserted, upon good authority, that there is not
to be found a single vestige of idolatry upon their most an-
cient monuments.
The first sacrifices of this people were instituted in hon-
our of the Supreme God, and were offered on the tan, or
heap of stones, in the open fields, or upon some mountain.
Around the tan was raised a double fence, composed of turf
and branches of trees; and between the fences were erected
two smaller altars, upon which, after the greater sacrifice,
they offered others in honour of superior spirits of every
rank, and of their virtuous ancestors, among whom was Con-
fucius. To the sovereign alone it was permitted to sacrifice
on the tan; to the Supreme Deity they offer their prayers,
but from their ancestors and superior spirits they only seek
for protection and mediation.
In the early ages of the empire a single mountain was set
apart for sacrifices; afterwards there were four consecrated
to those purposes, to which the prince went successively
every year. To the first he repaired at the vernal equinox,
to entreat heaven to watch over the seed committed to the
earth. At the summer solstice he went to the second, to
ask for the warmth and heat necessary to bring forward the
crops. He sacrificed on the third at the autumnal equinox,
in the hope of averting blights, excessive moisture, winds,
118 RELIGION, &c.
and injuries from the air, which might destroy the rising
hopes of the labourer. And on the fourth mountain he sac-
rificed at the winter solstice, in gratitude for all the mercies
of the past year, and to solicit a continuance of them through
that which was about to commence.
This institution, which subjected the emperor to regular
journies, was attended with many inconveniences. Somer
times important deliberations required his attendance in the
city when he was performing sacrifice at a distance from it.
At other times old age, severe weather, and bad roads, were
great obstacles to the business. Means were therefore de-
vised to obviate these difficulties, by erecting a temple in the
city, where these sacrifices might be offered up.
The principal Chinese temple contained within its circum-
ference five separate halls, appropriated for different purpo-
ses. They had neither paintings nor ornaments of any kind;
one of them was the place of sacrifice : the other four con-
tained all those things which were necessery for the ceremo-
my. The edifice had four gates covered with fine moss, rep-
resenting the branches of which the double fence about the
fan was made. This fine moss covered also the ridge of the
roof, and the whole building was encompassed by a canal,
* was filled with water at the time sacrifices were offer-
&Q.
Pekin contains two principal temples, in the construction
of which the Chinese have displayed all the elegance of their
architecture. These are dedicated to the Deity under dif-
ferent titles; in the one he is adored as the Eternal Spirit;
in the other, as the Spirit that created and preserves the
world. The ceremonies with which modern sacrifices are
accompanied are greatly multiplied, and nothing can exceed
the splendour and magnificence with which the emperor is
surrounded when he performs the solemn part of his duty,
which he does in the name of all his people. Some time
before the day fixed for this important business, the monarch,
and all persons qualified to assist him, prepare themselves by
retirement, fasting, and continence. During this period the
emperor gives no audience, the tribunals are all shut ; mar-
riages, funerals, and festivals of all kinds are then prohibited.
On the day appointed for sacrifice; the emperor appears
with all the pomp and magnificence of power, to which eve-
ry thing in the temple corresponds. All the vessels are of
gold, and never used in any other place. Notwithstanding
this grandeur the monarch appears to the last degree humble
and dejected. He rolls in the dust, and applies to himself

OF THE CHINESE. 119
terms of the most abject submission, thereby exhibiting, in
the most striking manner, the infinite distance there is be-
tween the Supreme Being and man. -
Another religious ceremony performed by the emperor, is
that of ploughing the earth with his own hands. By some
writers this act has been thought merely political for the
sake of encouraging agriculture. But in one of the canoni-
cal books it is asserted, that he tills the earth to the Deity,
that he may have it in his power to present a part of the
grain to him in sacrifice. The empress and princesses manage
silk worms, in order to make vestments for sacrificing in.
Therefore, if the emperor and princes till the gronnd, or
the empress breeds silk worms, it is to shew that respect and
veneration which they entertain for the spirit who rules the
universe.
Staunton, in his narrative of Lord Macartney’s embassy to
China, asserts that there is no state religion acknowledged or
encouraged in China. The faith of most of the common peo-
ple is that of Fo; many of the Mandarins have another, and
that of the emperor different from theirs. But the temples,
consecrated to religious worship, are scarcely distinguishable
from common dwelling-houses. The circular lofty structures,
called by Europeans Pagodas, are of various kinds, appropri-
ated to various uses, but none for religious worship. In ma-
ny instances there is a similarity in the exterior forms of the
religion of Fo, and that of the Roman church. Upon the
altars of the Chinese temples were placed behind a screen,
an image of Shin-moo, or the holy mother, sitting with a child
in her arms, in an alcove, with rays of glory round her head,
and tapers constantly burning before her.
The temples of Fo contain more images than are met with
in most Christian churches. There was one female figure
particularly prayed to by unmarried women who desire a
husband, and by married women who wish for children. But
as the doctrine of Fo admits of a subordinate deity, propi-
tious to every wish that can be formed in the human mind;
as the government of the country never interferes with mere
opinions, nor prohibits any belief which may not affect the
peace of society; it is no wonder it should spread among
those classes of the people who are dissatisfied with the or
dinary events of nature. Thus from extreme superstition,
the temples are particularly frequented, and the superintend-
ant deity first consulted, previous to the undertaking of any
thing of importance; whether it be to enter into the matri-
monial state, to set out on a journey, to make or conclude a



120 THE RELIGION
bargain, or any other momentous event. There are various
methods of doing this, one of which is a piece of wood, of
six or eight equal sides or surfaces, each having its particu-
lar mark, is thrown into the air; the side which is upper-
most, after reaching the ground, is examined and referred by
the priest to its correspondent mark on the book of fate. If
the first throw accord with the wishes of him who made it,
he prostrates himself in gratitude, and cheerfully undertakes
the business. If the throw be unpropitious he makes a sec-
end trial; but the third throw must decide the question.
The temples are always accessible to consult the will of hea-
ven; and their adoration consists more in giving thanks than
ºffering prayers.


--
SECTION II.
THE RELIGION OF THIBET,
Or the Grand Lama;
And also of the Heathen Tartars in general.
The name of the Grand Lama is given to the sovereign pon-
tiff, or high priest, of the Thibetian Tartars, who resides at
Patoli, a vast palace on a mountain near the banks of Baram-
pooter, about seven miles from Lahassa. The foot of this
mountain is inhabited by twenty thousand lamas, or priests,
who have their separate apartments around the mountain; and
according to their respective qualities, are placed nearer, or
at a greater distance from, the sovereign pontiff. He is not
only worshipped by the Thibetians, but also is the great object
of adoration for the various tribes of heathen Tartars who
roam through the vast tract of continent which stretches from
the banks of the Wolga to Correa, on the sea of Japan. He
is not only the sovereign pontiff, the vicegerent of the Deity
on earth, but the more remote Tartars are said to absolutely
regard him as the Deity himself, and call him God, the ever-
tasting Father of heaven. They believe him to be immortal,
and endowed with all knowledge and virtue. Every year they
come up from different parts to worship, and make rich offer-
ings at his shrine. Even the emperor of China, who is a
Manchou Tartar, does not fail in acknowledgements to him in
sºlº
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ºs
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The African Kollah.
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OF THE GRAND LAMA. 1:2 .

his religious capacity ; and he actually entertains, at a great
expense in the palace of Pekin, an inferior Lama, deputed as
his nuncio from Thibet. The Grand Lama, it has been said,
is never to be seen but in a secret place of his palace, amidst
a great number of lamps, sitting cross-legged on a cushion, and
decked in every part with gold and precious stones; where
at a distance the people prostrate themselves before him, it
not being lawful for any so much as to kiss his feet. He re-
turns not the least sign of respect, nor ever speaks, even to
the greatest princes; but only lays his hand upon their heads,
and they are fully persuaded they receive from thence a full
forgiveness of all their sins. -
The Sunniasses, or Indian pilgrims, often visit Thibet as a
holy place; and the Lama always entertains a body of two or
three hundred in his pay. Besides his religious influence
and authority, the Grand Lama is possessed of unlimited pow-
er throughout his dominions, which are very extensive. The
inferior Lamas, who form the most numerous, as well as the
most powerful body in the state, have the priesthood entirely
in their hands; and, besides, fill many monastic orders, which
are held in great veneration among them. The whole coun-
try, like Italy, abounds with priests; and they entirely sub-
sist on the great number of rich presents which are sent then
from the utmost extent of Tartary, from the empire of the
Great Mogul, and from almost all parts of the Indies.
The opinion of those who are reputed the most orthodox
among the Thibetians is, that when the Grand Lama seems to
die, either of age or infirmity, his soul, in fact, only quits a
crazy habitation, to look for another, younger or better; and
it is discovered in the body of some child by certain tokens,
known only to the Lamas or Priests, in which order he always
appears.
According to the doctrine of this metemsychosis, the soul
is always in action, and never at rest: for no sooner does she
leave her old habitation, than she enters a new one. The
Dalay being a divine person, can find no better lodging than
the body of his successor; or the Fo, residing in the Daly
Lama, which passes to his successor; and this being a god, to
whom all things are known, the Dalay Lama is therefore he
quainted with every thing which happened during his rest
dence in his former body.
This religion is said to have been of three thousand years
standing; and neither time, nor the influence of men, has
had the power of shaking the authority of the Grand ſºma.
L - -

122 THE RELIGION
This theocracy extends as fully to temporal as to spiritual
Concerns.
Though in the grand sovereignty of the Lamas, the tempo-
ral power has been occasionally separated from the spiritual
by slight revolutions, they have always been united again after
a time ; so that in Thibet the whole constitution rests on the
imperial pontificate in a manner elsewhere unknown. Foras
the Thibetians suppose the Grand Lama is animated by the
god Shaka, or Fo, who at the decease of one Lama transmi-
grates into the next, and consecrates him an image of the di-
vinity, the descending chain of Lamas is continued down from
him in fixed degrees of sanctity: so that a more firmly estab-
lished sacerdotal government, in doctrine, customs, and insti-
tutions, than actually reigns over this country, cannot be con-
ceived. The supreme manager of temporal affairs is no more
than the viceroy of the sovereign priest, who, conformable to
the dictates of his religion, dwells in divine tranquillity in a
building that is both temple and palace. If some of his vota-
ries in modern times have dispensed with the adoration of his
person, still certain real modifications of the Shaka religion
is the only faith they profess, the only religion they follow.
The state of sanctity which that religion inculcates, consists
in monastic confidence, absence of thought, and the perfect
repose of nonentity.
To give as clear an account as possible of this religion, lit-
tle more is required than to extract the ample account given
of it in a description of Thibet, published in Green's Collec-
tion of Voyages, and re-published in Pinkerton.
Friar Horace says, that in the main the religion of Thibet
is the counterpart of the Romish. They believe in one God,
and a trinity, but full of errors; a paradise, hell, and purga-
tory, but full of errors also. They make suffrages, alms,
prayers, and sacrifices for the dead; have a vast number of
convents filled with monks and friars, amounting to thirty
thousand; who, besides the three vows of poverty, obedi-
ence, and chastity, make several others. They have their
confessors, who are chosen by their superiors, and receive
their license from their Lama, as a bishop, without which
they cannot hear confessions, or impose penances. They
have the same form of hierarchy as in the Romish Church;
for they have their inferior Lamas, chosen by the Grand La-
ma, who act as bishops in their respective dioceses, having
under them simple Lamas, who are the religious. To these
may be added, the use of holy water, crosses, beads, and othº
er matters.

OF THE GRAND LAMA. 123
The chief object of worship in this country, is the same
which in China is called Fo, but by the Lamas in Thibet, La.
This prince, who was born one thousand and twenty-six years
before Christ, and reigned in part of India, called Chantyen-
cho, or, as others say, Si-tyen, gave himself out to be God,
assuming human flesh; and when he died, it was pretended,
that he only withdrew for a while, and would appear again in
a determinate time ; as he actually did, if the testimony of his
devout disciples, the writings of the primitive fathers amongst
them, and, in short, the tradition and authority of the whole
church, from age to age, down to the present, are at all to be
regarded in proof. And this imposture has been practised
since as often as there has been occasion for it : so that the
god La still lives, and is corporally present in the person of the
Dalay Lama. in which respect, the church of Thibet has in-
finitely the advantage of the Romish, in as much as the visible
head of it is considered to be God himself, not his vicar, or
deputy ; and the incarnate deity, who is the object of divine
worship, appears alive in human shape to receive the people’s
adorations : not in the form of a senseless bit of bread, or
playing at bo-peep in a diminutive wafer, which would be too
gross a cheat to impose on the understandings of the Thibe-
tians, however ignorant and superstitious the missionaries to
their own shame represent them.
The Great Lama, who as we said before, is La, or Fo in-
carnate, is, according to Grueber, called in the country, Lama,
Konju, or the Eternal Father. He is also styled Dalay Lama,
The same author says, in another letter, that Great Lama
signifies the Great High Priest, and Lama of Lamas; as he is
also styled the High Priest of High Priests. These last titles
regard only his office, or degree, in his ecclesiastical or reli-
gious capacity; but with respect to his divine nature, or
quality, which entitles him to be adored as God, they term him
likewise the heavenly Father, ascribing to him all the attri-
butes of the true deity; as, that he is omniscient, and that all
things are open to his view, even the secrets of the heart. If,
at any time, he asks questions, it is not, say they, for sake of
information, but to remove the scruples of the incredulous and
disaffected. They believe that Fo (or La) lives in him :
hence those of his religion in China call him Ho-fo, or the
living Fo. In consequence of this persuasion, he is held to
be immortal, and that when in appearance he dies, he only
changes his abode; that he is born again in an entire body,
and the happy place of his residence is revealed by certain
pretended tokens, which the Tartarian princes themselves are
124 THE RELIGION
obliged to learn of the other Lamas; who only know the
child appointed by the preceding Grand Lama to succeed him.
To keep up this opinion of his immortality, the Lamas after
his death, seek, throughout the whole kingdom, for another
person, as like unto him, in all respects, as may be, to supply
his place ; and thus he has undergone a new resurrection,
or incarnation, seven times since his first appearance. Ber-
nier relates the matter thus, as he had it from a Lama physi-
cian. When the Great Lama is old, and ready to die, he as-
sembles his council, and declares to them, that now he was
passing into the body of a little child, lately born ; that when
this child, who was bred up with great care, was six or seven
years of age, they (by way of trial) laid before him a parcel of
household goods mixed with his own, which yet he could dis-
tinguish from the rest; and this he said, was a manifest proof
of the transmigration. - -
Grueber says, that this belief is propagated by the policy of
their kings, and those who are in the secret of this cheat, in
conjunction with the Lama Konju. The Romish missionaries
rail heavily at this imposture calling it wicked and diabolical,
as if, besides transubstantiation, which is worse, they had no
other impostures in their own religion. But it is done, doubt-
less, out of envy, because they have none which redounds so
much to the honour and wealth of themselves.
Grueber says, the Great Lama sitteth in a remote apart-
ment of his palace, adorned with gold and silver and illumi-
nated with lamps, in a lofty place like a couch, covered with
costly tapestry. In approaching him, his votaries fall pros-
trate with their heads to the ground, and kiss him with incre-
dible veneration. Thus, adds the Jesuit, hath the devil,
through his innate malignity, transferred to the worship of
this people that veneration which is due only to the pope of
Rome, Christ's vicar, in the same manner as he hath done
all the other mysteries of the Christian religion.
The same author farther observes, that he always appears
with his face covered; letting none see it but those who are
in the secret: that he acts his part extremely well, while the
Laºmas, or priests, who are perpetually about him, attend him
with great assiduity, and expound the oracles that are taken
from his mouth. Here it must be noted, that Grueber learns
all he writes concerning the Great Lama from the citizens of
Barantola ; for the missionaries could not see him, no Chris-
tian being admitted into his presence, nor, indeed, any body
of a different religion, without adoring the pretended deity;
however, they took an exact copy of his picture, as it was
OF THE GRAND LAMA. 125
exposed to view in the entrance of the palace ; to which they
paid the same veneration as to himself in person.
Bentinck tells us, that at the foot of the high mountain near
Putala, whereon the Dalay Lama resides, about twenty thou-
sand Lamas dwell in several circles round it, according as the
rank and dignities which they possess, render them more
worthy to approach the person of their sovereign pontiff.
According to the account transmitted by Regis, the Grand
Lama sits cross-legged on a kind of altar, with a large and
magnificent cushion under him ; where he receives the com-
pliments, or rather adorations, not only of his own subjects,
but of prodigious multitudes of strangers; who make long
journies to offer him their homage, and obtain his blessing.
Some even travel there from India, who never fail to enlarge
before him upon their own merit, and magnify the sufferings
they have undergone in their painful pilgrimage. But next
to the people of Thibet, the Tartars are most devoted to the
Grand Lama, some of whom resort to Lasa from the most dis-
tant corners. When the Eluths-Dsongari invaded Thibet,
the sister of Ayuki, Khan of the Eluths-Torgauti, with her
son, was at Lassa upon the like errand.
Princes are no more excused from this servile adoration
than the meanest of their subjects; nor do they meet with
more respect from the Grand Lama, who never moves from
his cushion, nor any other way returns the salute. He only
lays his hand upon the head of the worshippers, who then
think all their sins pardoned. The Lamas who drew the map
observed, that in receiving the Emperor's ambassador, he did
not kneel like the Tartar princes; but when he inquired af.
ter Kang-ki’s health, resting upon one hand, he only made a
small motion, as if he intended to rise from his seat. He was
at that same time dressed in a red habit of woollen frize, such
as the common Lamas wear, with a yellow hat, gilt.
Grueber assures us that the grandees of the kingdom are
very eager to procure the excrements of this divinity, which
they usually wear about their necks as relics. In another
place, he says that the Lamas make a great advantage by the
large presents they receive for helping the grandees to some
of his excrements, or urine; for by wearing the first about
their necks, and mixing the latter with their victuals, they
imagine themselves to be secure against all bodily infirmities.
In confirmation of this, Gerbillon informs us, that the Mongols
wear his excrements pulverized in little bags about their
necks, as precious reliques, capable of preserving them from
all misfortunes, and curing them of all sorts of distempers.


L 2
120 THE RELIGION
When this Jesuit was on his second journey into Western
Tartary, a deputy from one of the principal Lamas, offered
the Emperor's uncle a certain powder, contained in a little
packet of very white paper, neatly wrapped up in a scarf of
very white taffety ; but that prince told him, that as it was
not the custom of the Manchews to make use of such things,
he durst not receive it. The author took this powder to be
either some of the Great Lama's excrements, or the ashes of
something that had been used by him.
Trophies are erected on the tops of the mountains in hon-
our of the Great Lama, for the preservation of men and cat-
tle. All the Kings, who profess the religion of the Great
Lama, before they are inaugurated, send ambassadors with
very rich presents, to crave his benediction, as a means to
render their reigns happy.
Formerly, the Dalay Lama, was merely a spiritual prince;
but he is now become a temporal one also, with a large patri-
mony; the Chian of the Eluths, who conquered it in the 17th
century, having made him a present of it, which is a much
larger patrimony than that called St. Peter's, usurped by the
Popes. Yet for all this, Bentink informs us, that he does not
meddle, in any sort, with the temporality of his dominions, or
suffer any of his Lamas to meddle with it; but puts all secu-
lar matters under the government of two Khans of the Kal-
mucks, who are to furnish him with all things necessary for
the maintenance of his family. When he has any political af.
fairs to transact, it is the Deva (or Tipa, a sort of plenipoten-
tiary,) who acts under his orders.
The religion of the Great Lama seems to be more extend-
ed than any other in the world; for besides Thibet, which is
its native seat, it has spread itself over all the Indies, China,
and Western Tartary, from one end to the other. It is true,
the provinces of the Indies and China, have many ages ago
thrown of his jurisdiction, and set up chief priests of their
own, who have modelled the religion of their respective
countries, according to their different fancies, or interest.
But Thibet, and the greater part of Tartary, are still subject
to him in spirituals. The better to govern this vast dominion
he constitutes deputies, or vicars, to officiate in his stead.
These are called Hutuktus, or Khutuktus; which, according
to Regis, are chosen from among the disciples of the Great
ama. It is esteemed a real happiness to be admitted into
the number of these last, which never exceeds two hundred;
and, they on whom the honour of Hutuktu is conferred, are
cºnsidered as so many lesser Fos; they are neither confined
OF THE GRAND LAMA, 127
to the pagods, nor limited to Thibet, but settle where they
please ; and soon acquire great riches, by the offerings of
their numerous worshippers. One of them who resided
among the Kalka Mongols, about the beginning of the last
century, set up for himself, in opposition to his master, as-
suming all the privileges and powers which the Grand Lama
pretends to ; and, in all likelihood, others from time to time
will follow his example.
For keeping up discipline and order in ecclesiastical mat-
ters there is a kind of hierarchy in Thibet, consisting of
church officers, answering to the archbishops, bishops, and
priests. They have also their priors, abbots, and abbesses,
superiors, provincials, or such like degrees, for ordering what
concerns the regular clergy. The Lamas, or priests, who
preside over the temples throughout the country, are sent
from the college of the Lama's disciples before mentioned.
The other Lamas officiate as assistants at divine service in
the churches and monasteries; or go abroad on the mission
into foreign countries.
Regis says, the Lamas generally wear a woollen frize like
ours, but narrower, and not so close; yet it is lasting, and re-
tains its colour. They use, besides the hat, different kinds of
bonnets, according to their several dignities; one of which is
somewhat remarkable, as it resembles our bishops’ mitres,
but they wear the slit before.
The Great Lama's colour is red; but as the Emperor of
China has gained some footing in Thibet, those of his party,
as well as all the Mongol and Kalka Lamas, wear yellow.
Bentink, speaking of these latter, observes, that they go ha-
bited in long yellow robes, with great sleeves, which they
bind about their waist with a girdle of the same colour, two
fingers broad. They have the head and beard shaved very
close, and wear yellow hats. They always carry agreat pair
of beads of coral, or yellow amber, in their hands, which they
turn incessantly between their fingers, saying prayers to
themselves after their manner. The nuns wear very nearly
the same dress, excepting that they wear bonnets edged with
fur, instead of hats, which the Lamas wear.
The multitude of Lamas in Thibet is incredible, hardly a
family being without one, either out of their devotion, or ex-
pectations of preferment in the Grand Lama's service.
As to their character, if you will take it from their greatest
adversaries, the missionaries, most of them are debauched;
yet they govern Princes, who give them the chief place in as-
semblies, and are blindly followed by their votaries, who give
128 THE RELIGION
the best of what they have. Some of them are tolerably skill-
edin medicine; others have some notion of astronomy, and can
calculate eclipses. Bernier met with one of these Lama phy-
sicians at Kasmir, who came in the train of an ambassador
from Great Thibet. He had with him a book of recipes,
which he would by no means part with.
Regis represents them as very ignorant, affirming that few
of them can read or understand their ancient books, or even
say their prayers, which are in an ancient tongue, and charac-
ter, no longer spoken or known. But this charge must be
unjust, if other writers may be credited. Besides, Friar Hor-
ace declares, that there are in Thibet universities and colle-
ges for teaching the things relating to their law or religion.
--
SECTION III.
RELIGION AND CEREMONIES
OF THE JAPANESE.
Liberty of conscience, so far as it does not interfere with
the secular government, or affect the peace and tranquillity of
the empire, has been at all times allowed in Japan, as it is in
most other countries of Asia. Hence it is that foreign reli-
gions were introduced with ease, and propagated with success,
to the great prejudice of that which was established in the
country from remotestantiquity. There were formerly four
religions, considerable for the number of their adherents:
1. Sinto, the old religion, or idol worship, of the Japanese.
2. Budsdo, the worship of foreign idols, brought over into
Japan, from the kingdom of Siam, and the empire of China.
3. Siuto, the doctrine of their moralists and philosophers.
4. Devius, or Kiristando, that is the way of God and Christ,
or Christian religion.
Of the two chief religions, the Sinto and the Budso, which
now flourish and are tolerated in Japan, the Sintos must be
considered in the first place, more for its antiquity and long
standing, than for the number of its adherents.
Sinto, which is also called Sinsju, and Kamimitsi, is the
idol-worship, as of old established in the country. Sin and
Kami denote the idols which are the object of this worship.
Jo and Mitsi, signify the way or method of worshipping these
idols. Sin signifies faith or religion. Sinsja, in the plural
Simsiu, the persons who adhere to this religion.
OF THE JAPANESE. 129
The more immediate end which the followers of this relig-
ion propose to themselves, is a state of happiness in this world.
They have indeed some, though but obscure and imperfect,
notions of the immortality of the soul, and a future state of
bliss or misery. And yet, little mindful as they are of what
will become of them in that future state, so great is their care
and attention to worship those gods whom they believe to
have a peculiar share in the government and management of
this world, with a more immediate influence, each according
to his functions, over the occurrences and necessities of hu-
man life. And, although they acknowledge a Supreme Being,
who, as they believe, dwells in the highest heaven, and
though they likewise admit of some inferior gods, whom they
place among the stars, they do not worship and adore them,
nor have they any festivals sacred to them, thinking, that be-
ings, which are so much above us, will little concern them-
selves about our affairs.
However, they swear by these superior gods, whose names
are constantly inserted in the form of their oath: but they
worship and invoke those gods, whom they believe to have
the sovereign command of their country, and the supreme
direction of its produce, its elements, water, animals, and
other things, and who, by virtue of his power, can more im-
mediately affect their present condition, and make them either
happy or miserable in this life. They are the more attentive
in paying a due worship to these divinities, as they seem to
be persuaded, that this alone is sufficient to cleanse and to
purify their hearts, and that doubtless by their assistance and
intercession, they will obtain in the future life rewards pro-
portionable to their behaviour in this. This religion seems
to be nearly as ancient as the nation itself.
The priests teach their system of divinity to others for a
proper consideration, and under an obligation of secrecy:
particularly when they come to the last article, which re-
lates to the beginning of all things, they take special care not
to reveal the same to the disciple, till he has obliged himself
with an oath signed with his hand and seal, not to profane such
sacred and sublime mysteries, by discovering them to the ig-
norant and incredulous laity. The original text of this mys-
terious doctrine is contained in the following words taken out
of a book, which they called Odaiki: “ Kai fakuno fasime
Dsjusio Fuso Tatojabajujono suisoniukunga Gotosi Tentsijne
utsijni Itsi butsu wo seosu Katats geno gotosí ſenquas ste sin
to nar kuni toko datsmo Mikotto to goos;” that is, “In the be-
ginning of the opening of all things, a chaos floated, as fishes
130 RELIGION AND CEREMONIES
swim in the water for pleasure. Out of this chaos arose a
thing like a prickle, moveable and transformable; this thing
became a soul or spirit, and this spirit is called Kunitokodats-
no Mikotto.” - -
The Sinsju, that is, the adherents of the Sintos religion,
call their temples, or churches, mia, which word signifies
dwelling places of immortal souls. They come nearest to
the fana of the ancient Romans, as they are, generally speak-
ing, so many lasting monuments erected to the memory of great
men. They call them also jasijro, and sia, or sinsja, which
last takes in the whole court of the mia, with all other build-
ings and dependencies belonging to it. The gods, who are
the subject of their worship, they call Sin and Cami, souls or
spirits. Sometimes also they honour them with the epithet
of Miosin, sublime, illustrious, holy; and Gongen, just, se-
were, jealous. -
The mias, as indeed all convents and religious houses in
general, as well of this as of their other sects, are seated in
the pleasantest parts of the country, on the best spots of
ground, and commonly within or near great cities, towns,
villages, and other inhabited places. A broad and spacious
walk, planted with rows of fine cypress trees, leads strait to
the mia, or else to the temple-court, on which there are
sometimes several mias standing together, and in this case the
walk leads directly to that, which is reckoned the chief.
The mias are, generally speaking, seated in a pleasant wood,
or on the ascent of a fine green hill, and have neat stone
stair-cases leading up to them.
The adherents of the Sintos religion do not believe the Py-
thagorean doctrine of the transmigration of souls, although
almost universally received by the eastern nations. Howev-
er they abstain from killing and eating those beasts which are
serviceable to mankind, thinking it an act of cruelty and un-
gratefulness. They believe that their souls, after their de-
parture from the bodies, migrate to a place of happiness, seat-
edjust beneath the thirty-three heavens and dwelling places
of their gods, which, on this account, they call Tkamanofarra,
which signifies, “high and sub-celestial fields;” that the
souls of those who have led a good life in this world are ad-
mitted without delay ; but that the souls of the bad and impi-
ous are denied entrance and condemned to err, without a time
sufficient to expiate their crimes. This is all they know of a
future state of bliss.
They admit no hell, no places of torment, no Cimmerian
darkness, no unfortunate state attending our souls in a world to
OF THE JAPANESE. 131
come. Nor do they know of any other devil, but that which
they suppose to animate the fox ; a very mischievous animal
in this country, and so much dreaded, that some are of opin-
ion, that the impious after their death are transformed into
foxes; which their priests call Ma, that is, evil spirits.
The chief points of the Sintos religion are,
1. Inward purity of heart.
2. A religious abstinence from whatever makes a man im-
pure.
3. A diligent observance of the solemn festivals and holy
davs. - -
. Pilgrimages to the holy places at Isie. To these some
very religious people add,
5. Chastising and mortifying their bodies.
Let us speak of these severally —To begin, therefore,
with inward purity of heart, which consists in doing, or omit-
ting those things which they are ordered to do, or to avoid :
either by the law of nature, the dictates of reason, or the
more immediate and special command of civil magistrates.
As to external purity, the observance whereof, though
less material in itself, has yet been more strictly commanded.
It consists in abstaining from blood ; from eating flesh, and
from dead bodies. Those who have rendered themselves
impure by any of these things are thereby disabled from going
to the temples; from visiting holy places, and in general from
appearing in the presence of the gods. Whoever is stained
with his own or other blood, is fusio for seven days, that is,
impure and unfit to approach holy places. No woman must
come to the temple during monthly terms. It is common-
ly believed, that in the holy pilgrimage to Isje, the monthly
terms do for that time entirely cease: which, if true, must
be owing either to the fatigues of a long and tedious journey,
or to their taking great pains to conceal it, for fear their la-
bour and expenses should thereby become useless. Whoev-
er eats the flesh of any four footed beast, deer only excepted,
is fusio for thirty days. On the contrary, whoever eats a
fowl wild or tame, water fowls, pheasants, and cranes ex-
cepted, is fusio but a Japanese hour, which is equal to two
of ours. Whoever kills a beast, or is present at an execution,
or attends a dying person, or comes into a house where a
dead body lies, is fusio that day.
But of all the things which make us impure, none is reck-
oned so very contagious as the death of parents and near re-
lations. The nearer you are related to the dead person, so
much the greater the impurity. All ceremonies to be ob-
132 RELIGION AND CEREMONIES
served on this occasion, the time of mourning, and the like,
are determined by this rule. By not observing these precepts,
people make themselves guilty of external impurity, which is
detested by the gods, and become unfit to approach their
temples.
The celebration of solemn festivals and holidays, which is
the third essential point of the Sintos religion, consists in what
they call Majiru; that i-, in going to the mias and temples of
the gods, and deceased great men. This may be done at any
time, but ought not to be neglected on those days particular-
ly consecrated to their worship, unless the faithful be in a
state of impurity, and not duly qualified to appear in the pre-
sence of the immortal gods, who detest all uncleanness.
They perform their devotions at the temple in the follow-
ing manner : the worshippers having first washed and cleaned
themselves, put on the very best clothes they have, with a
kamisijno, as they call it, or a garment of ceremony, every
one according to his ability.
Thus clad, they walk with a composed and grave counte-
nance to the temple-court, and, in the first place, to the ba-
sin of water, there to wash their hands, if needful, for which
purpose a pail is hung by the side of it; then casting down
their eyes, they move on, with great reverence and submis-
sion towards the mia itself; and having got up the few steps
which lead to the walk round the temple, and are placed op-
posite to the grated windows of the mia, and the looking glass
within, they fall down upon their knees, bow the head quite
to the ground, slowly, and with great humility; then lift it up
again, still kneeling, and turning their eyes towards the look-
ing-glass, make a short prayer, wherein they expose to the
gods their desires and necessities, or say atakamamofarokami
jodomari, and then throw some putjes, or small pieces of
money, by way of an offering to the gods, and charity to the
priests, either through the grates upon the floor of the mia, or
into the alms-box, which stands close by ; all this being done,
they strike the bell thrice, which is hung up over the door
of the mai, for the diversion of the gods, whom they believe
to be highly delighted with the sound of musical instruments;
and so retire to divert themselves the remaining part of the
day, with walking, exercises, eating or drinking, and treating
one another in the very best manner they are able.
Their feasts, weddings, audiences, great entertainments,
and in general all manner of public and private rejoicings, are
made on these days in preference to others; not only because
they are then more at leisure, but chiefly because they fancy
OF THE JAPANESE. 133
that their gods themselves are very much delighted, when
men allow themselves reasonable pleasures and diversions.
All their rebis, or holidays in general, are unmoveable, being
fixed to certain days. Some are monthly, others yearly.
The merchants worship and devote themselves in a more
peculiar manner to the four following gods, as gods of fortune
and prosperity.
1. Jebisu was Tensio Dai Sin's brother, but by him disgra-
ced and banished into an uninhabited island. It is said of
him that he could live two or three days under water. He
is, as it were, the Neptune of the country, and the protector
of fishermen, and seafaring people. They represent him
sitting on a rock, with an angling-rod in one hand, or the cel-
ebrated fish tai, in the other.
2. Daikoku, is said to have the power, that wherever he
knocks with his hammer he can fetch out from thence any
thing he wants, as for instance, rice, victuals, cloth, money,
&c. He is commonly represented sitting on a bale of rice,
with his fortunate hammer in his right hand, and a bag laid
by him, in which he puts whatever he knocks out.
3. Tossitoku ; and by some called Kurokusi. The Jap-
anese worship him at the beginning of the new year, in order
to obtain from him subsistence, success and prosperity in their
undertakings. He is represented standing clad in a large
gown with long sleeves, a long beard, a huge monstrous fore-
head, and large ears, and a fan in his right hand.
4. Fottei, by some called Miroku, is represented with a
great huge belly. His worshippers expect from his benevo-
lent assistance, among other good things, health, riches, and
children.
These are the greatest of the Japanese gods, and the fes-
tival days sacred to them. There are many more saints and
great men, whose memory is celebrated on particular days,
because of their noble actions, and great services done to
their country.
Of the Jammabos, or Mountain Priests.-Jammabos signifies,
properly speaking, a mountain soldier. They are a sort of
hermits, who pretend to abandon the temporal for the sake
of the spiritual and eternal; to exchange an easy and com-
modious way of life for an austere and rigorous one ; pleas-
ures for mortifications; spending most of their time in going
up and down holy mountains, and frequently washing them.
selves with water, even in the midst of the winter. The
richer among them, who are more at their ease, live in their
own houses. The poorer go strolling and begging about the



134 RELIGION AND CEREMONIES
country, particularly in the province of Syriga, in the neigh-
bourhood of the high mountain Fusi Jamma; to the top
whereof they are by the rules of their order obliged to climb
every year, in the sixth month. Some few have mias, or
temples, but, generally speaking, so ill provided for, that
they can scarce get a livelihood by them.
The founder of this order was one Gienno Giossa, who
lived about 1100 years ago. They can give no manner of
account of his birth, parents and relations. Nor had he any
issue. He was the first that chose this solitary way of life
for the mortification of his body. He spent all his time wan-
dering through desert, wild, and uninhabited places, which in
the end proved no inconsiderable service to his country, in-
somuch, as thereby he discovered the situation and nature of
such places, which nobody before him ventured to view, or
to pass through, because of their roughness and wild aspect.
By these means he found out new, easier, and shorter roads,
from places to places, to the great advantage of travellers.
His followers, in process of time, split into two different or-
ders. One is called Tosanfa. Those who embrace this,
must once a year climb up to the top of Fikoosan, a very high
mountain in the province Cusen, upon the confines of Tsiku-
sen, a journey of no small difficulty and danger, by reason of
the height and steepness of this mountain, and the many pre-
cipices all around it, but much more, because, as they pre-
tend, it hath this singular quality, that all those who presume
to ascend it, when fusios, that is, labouring under any degree
of impurity, are by way of punishment for their impious rash-
ness possessed with the fox (others would say, the devil,) and
turn stark mad. The second order is called Fonsanfa.-
Those who enter into this, must visit in pilgrimage, once a
year, the grave of their founder at the top of a high mountain
in the province Jostsijno, which by reason of its height is
called Omine, that is, the top of the high mountain.
Should any one presume to undertake this journey, with-
out having first duly purified and prepared himself for it, he
would run the hazard of being thrown down the horrid pre-
cipices, and dashed to pieces, or, at least, by a lingering sick-
ness, or some other considerable misfortune, pay for his folly,
and the contempt of the just anger of the gods. And yet
notwithstanding all these dangers and difficulties, all persons,
who enter into any of these two orders, must undertake this
journey once a year. In order to this they qualify them-
selves by a previous mortification, by virtue whereof they
must for sometime abstain from their wives, from impure
OF THE JAPANESE. 135
food, and other things, by the use of which they might con-
tract any degree of impurity, though never so small, not for-
getting frequently to bathe and to wash themselves in cold
water. As long as they are upon the journey, they must live
only upon what roots and plants they find on the mountain.
If they return safe home from this hazardous pilgrimage,
they repair forthwith, each to the general of his order, who
resides at Miaco, make him a small present in money, which
if poor, they must get by begging, and receive from him a
more honourable title and higher dignity, which occasions
some alteration in their dress, and increases the respect that
must be shown them by their brethren of the same order.
So far is ambition from being banished out of these religious
societies.
Of the Budsdo, or Foreign Pagan Worship, and its Founder.
—Budsdo, in the literal sense, signifies the way of foreign
idols, that is, the way of worshipping foreign idols. The or-
igin of this religion, which quickly spread through most Asia-
tic countries to the very extremities of the East, must be
looked for among the Brahmins. There are strong reasons to
believe, both from the affinity of the name, and the very na-
ture of this religion, that its author and founder is the very
same person, whom the Brahmins call Budha, and believe to
be an essential part of Vishnoo, or their Deity, who made its
ninth appearance in the world under this name, and in the
shape of man. The Chinese and Japanese call him Siaka.
He lived seventy-nine years, and died on the fifteenth day
of the second month in the year before Christ 950.
The most essential points of his doctrine are as follows:–
The souls of men and animals are immortal: both are of
the same substance, and differ only according to the different
objects they are placed in.
The souls of men, after their departure from their bodies,
are rewarded in a place of happiness or misery, according to
their behaviour in this life.
The place of happiness is called Gokurakſ, that is, a place
of eternal pleasures. As the gods differ in their nature, and
the souls of men in the merit of their past actions, so do like-
wise the degrees of pleasure and happiness in their Elysian
fields, that every one may be rewarded as he deserves. How-
ever the whole place is so thoroughly filled with bliss and
pleasure, that each happy inhabitant thinks his portion the
best, and far from envying the happier state of others, wishes
only for ever to enjoy his own.
Amida is the sovereign commander of these heavenly sta-

136 RELIGION AND CEREMONIES
tions. He is looked upon as the general patron and protect-
or of human souls, but more particularly as the god and fa-
ther of those who happily transmigrate into these places of
bliss. Through his sole mediation, men are to obtain abso-
tution from their sins, and a portion of happiness in a future
life.
Leading a virtuous life, and doing nothing that is contrary
to the commandments of the law of Siaka, is the only way to
become agreeable to Amida, and worthy of eternal happiness.
The five commandments of the doctrine of Siaka, the stand-
ing rule of the life and behaviour of all his faithful adherents,
are called Gokai, which implies as much as the five cautions
or warnings: they are,
Se Seo, the law not to kill anything that hath life in it.
Tsu To, the law not to steal.
Sijain, the law not to whore.
Mago, the law not to lie:
Onsiu, the law not to drink strong liquors; a law which
Siaka most earnestly recommended to his disciples, to be by
them strictly observed.
All persons, secular or ecclesiastical, who, by their sinful
life and vicious actions, have rendered themselves unworthy
of the pleasures prepared for the virtuous, are sent after
their death to a place of misery, called Dsigokf, there to be
confined and tormented, not indeed for ever, but only during
a certain undetermined time. As the pleasures of the Elysian
fields differ in degrees, so do likewise torments in these
infernal places. Justice requires that every one should be
punished according to the nature and number of his crimes,
the number of years he lived in the world, the station he lived
in, and the opportunities he had to be virtuous and good.
Jemma, or with a more majestic character, Jemma O, (by
which same name he is known also to the Brahmins, Siamites,
and Chinese,) is the severe judge and sovereign commander
of this place of darkness and misery. All the vicious actions
of mankind appear to him in all their horror and heinousness,
by the means of a large looking-glass, placed before him, and
called ssofarino kagami, or the looking-glass of knowledge.
The miseries of the poor unhappy souls confined to these
prisons of darkness are not so considerable and lasting, but
that great relief may be expected from the virtuous life and
good actions of their family, friends, and relations, whom they
left behind. But nothing is so conducive to this desirable
end, as the prayers and offerings of the priests to the great
and good Amida, who by his powerful intercession, can pre-
OF THE JAPANESE. 137
vail so far upon the almost inexorable judge of this infernal
place, as to oblige him to remit from the severity of his sen-
tence, to treat the unhappy imprisoned souls with kindness,
at least so far as it is not inconsistent with his justice, and the
punishment their crimes deserve, and last of all, to send them
abroad into the world again as soon as possible.
When the miserable souls have been confined in these
prisons of darkness a time sufficient to expiate their crimes,
they are, by virtue of the sentence of Jemma O, sent back
into the world, to animate, not indeed the bodies of men, but
of such vile creatures whose natures and properties are
nearly related to their former sinful inclinations, such as, for
instance, serpents, toads, insects, birds, fishes, quadrupeds,
and the like. From the vilest of these, transmigrating by de-
grees into others, and nobler, they at last are suffered again
to enter human bodies, by which means it is put in their pow-
er, either by a good and virtuous life to render themselves
worthy of a future uninterrupted state of happiness, or by a
new course of vices to expose themselves once more to un-
dergo all the miseries of confinement in a place of torment,
succeeded by a new unhappy transmigration.
These are the most essential points of the doctrine of Si-
aka.
Christianity was introduced into the empire of Japan, in
the beginning of the seventeenth century, by missionaries of
the church of Rome, and, for a number of years, made a very
rapid progress. These Missionaries, who were mostly Jes-
uits, required little more than a nominal profession of the
Christian name, with an admission of the supremacy of the
Pope; and, while they presented Christian images to be
adored, those idolaters saw nothing essentially opposed to
their own religious usages, with which they had long been fa-
miliar. As they were not required to submit to the self-de-
nial and holy righteousness of the Gospel, and being promised
eternal happiness on an acceptance of the new religion, it
soon became popular and numbered its thousands of nominal
converts. In this scene of prosperity, the Jesuits were de-
tected in some intrigues in the affairs of the government,
which produced an order from the jealous and arbitrary em-
peror, in the year 1615, for the entire suppression of the
new religion. The foreign missionaries were banished from
the empire, and the acknowledgment or worship of Christ
was made a capital offence. Although a great part of the
nominal converts easily renounced their religion, there were
a considerable number who would not, and the imperial order

M 2
#33 RELIGION AND CEREMONIES
led to one of the most furious persecutions of modern times.
It is highly probable that there are traits of Christianity, and
perhaps some faithful worshippers of the true God and Sav-
iour in Japan at this day.
Since that period, a violent prejudice has existed among
the Japanese, against every thing bearing the Christian name.
To perpetuate this prejudice, and for a memorial of the sup-
pression of Christianity, an annual festival is regularly cele-
brated at the close of the year, at which all persons are oblig-
ed to declare, upon oath, that they not Christians. After
which, an image of the Saviour on a cross, and an image of
the Virgin Mary are presented and laid on the ground, and ev-
ery one is required to trample them in the dust.
- -
SECTION IV.
THE
#ELIGION AND CEREMONIES
OF THE
CHINESE AND RUSSIAN TARTAR TRIBES.
It is a mixture of Lamaism, Islamism, and Gentooism, par-
taking, in some cases, also of a resemblance of the corrup-
tions of the Greek and Roman churches. The idolatrous
tribes principally follow the worship of the Grand Lama;
but even a grosser species of idolatry is followed by some of
the Tartars, particularly some of the Cossacks, who inhabit
the borders of China.
Some of them are the grossest idolaters, and worship little
rude images, which generally consist of a small bit of wood a
few inches in length; the upper part is rounded off, and
adorned with some rude marks to resemble the human fea-
tures, and being thus prepared, the figure is dressed up in
rags. In fine weather and prosperous seasons, they caress
these ragged deities, but are apt to treat them very roughly
when the contrary happens.
Others of the Tartars profess a belief in the existence of
one Supreme God, the Creator of all things, who has divided
the government of the world, and the destiny of men, among
a great number of subaltern divinities, who are left to act ac-

OF THE TARTARS. 1.3%
cording to their own pleasure, and consequently whose ſa-
vour it is necessary to obtain by special acts of homage and at-
tention.
It is the custom among some of the Tartar nations to burn
their dead, and inter their ashes on an eminence, upon which
they raise a heap of stones, and place on it little banners :
but a greater part of the Pagan Tartars bury their dead, and
with each man his best horse and moveables, for his use in
the other world. Others, however, throw their dead into
open fields, to be devoured by the dogs, of which many run
wild, and some are kept for this purpose. If the bodies are
thus devoured by any number exceeding six, they think hon-
ourably of the deceased; otherwise he is a disgrace to his
relations.
On some of the skirts of the villages are seen tombs, which
are larger and better built than the houses; each of them en-
closes three, four, or five biers of a neat workmanship, orna-
mented with Chinese stuffs, some pieces of which are bro-
cade. Bows, arrows, lines, and, in general, the most valua-
ble articles belonging to these people, are suspended in the
interior of the monuments, the wooden door of which is clos-
ed with a bar, supported at its extremities by two props.
The Mongols on the frontiers of China have built several
temples in the countries which they inhabit; one of these is
near the river Tchikoi. It was formerly their principal
temple, and the lama who officiated there had the superinten-
dence of all the others. There is another spacious edifice
of this kind, twenty-five wersts from the town of Selinginsk,
to the south-west of the lake of Kulling Noor, which possess-
es the supremacy over four others.
The Bowraits and Bourettes, of Mongol origin, were not
known till the 17th century, the period of the conquest of
the west part of Siberia by the Russians. They also reside
on the frontiers of China, in the government of Irkutzk,
along the Angara and the Lena, to the south of Lake Baikal,
and in Daouria. Their number is estimated at ninety-three
thousand. Still attached to a roving life, they have no other
habitations than huts made with poles, and covered with pie-
ces of felt tied with hair ropes. The fire occupies the cen-
tre. The huts of each family form a small village. Their
furniture is very simple: broad benches serve for a bed;
they have a pillow of hair or feathers, under which they put
the easket containing their most valuable effects.
The religion of the Bouraits is a mixture of Lamaism and
Shamaism. In their huts they have wooden idols, naked ot

140 RELIGION AND CEREMONIES
clothed : others are of felt, tin, or lamb’s skin; and others
again rude daubings with soot by the Shamans, who give them
arbitrary names. The women are not allowed to approach,
or to pass before them. The Bourait, when he goes out, or
returns to his hut, bows to his idols, and this is almost the
only daily mark of respect that he pays them. He annually
celebrates two festivals in honour of them, and at these men
only have a right to be present. The priests preside at a
sacrifice; a sheep is commonly chosen for the victim, which
they slaughter by ripping open the belly; the heart is then
taken out, and the Shaman places a small lock of wool, cut
from the back, in the lungs, which ceremony is designed to
preserve the other sheep from all kinds of diseases. The
flesh is afterwards separated from the bones, dressed, and set
before t'eidols, where it is left for the whole time the Shaman
is singing. When he has finished, he repeats fresh prayers,
with abundance of ceremonies, throwing into the fire four
spoonfuls of broth, and as many small pieces of meat; the
rest is distributed among the company. Before he dismisses
the assembly, the priest sets up a flesh song, much more ob-
streperous than the first, accompanied with shivering, leaping,
and howling, pronouncing the names of different demons,
which makes the Bouraits believe that he is cursing them,
and will thereby prevent those spirits from injuring them or
their herds. Particular sacrifices take place on occasion of a
journey, sickness, or accident.
Under this head may be briefly noticed the religion of the
Kamtschadales.
The Christian religion was introduced into this country by
their conquerors, but the inhabitants know little more of it
than the ceremony of baptism. They are ignorant of the very
first principles of christianity. As to their inclinations, they
follow the impulse of their passions. Many of them, both
men and women, are chamans, or believers in the witchcraft
of those pretended sorcerers. They dread the Russian
priests, and do all they can to avoid meeting them, which, if
they are not able to effect, they act the hypocrite, till they
can find a convenient opportunity to make an escape. They
pay a secret homage to their god Koutka, and place in him so
entire a confidence, that they address their prayers to him,
when they are desirous of obtaining any boon, or of engaging
in any enterprise. When they go to the chase, they abstain
from washing themselves, and are careful not to make the sign
of the cross; they invoke their Koutka, and the first animal
they catch is sacrificed to him. After this act of devotion

OF CEYLON. 141
they conceive that their chase will be successful; on the con-
trary, if they were to cross themselves, they would despair of
catching any thing. To the same deity they consecrate their
new-born children, who are destined to become chamans.
The great veneration of these people for sorcerers can
scarcely be conceived, it approaches to insanity, and is really
to be pitied ; for the extravagant and wild absurdities by
which these magicians keep alive the credulity of their friends,
excite the indignation rather than the laughter of eye-witnes-
ses. This superstition is confined to but a small part of the
Kamtschadales, who do not now profess it openly, nor give
the same splendour they once did to their necromany.
-
SECTION V.
RELIGION AND CEREMONIES
OF CEYLON.
The religion followed in the Island of Ceylon so much re-
sembles either that of the Gentoos, or what is sometimes cal-
led the religion of Boodh, that very little need be said con-
cerning it. This religion is followed by the natives of Cey-
lon, who inhabit the interior of the island. The images of
Boodh appear with short and crisped hair, because it is be-
lieved that he cut it with a golden sword, which produced
that effect. Their priests manifest a much greater degree of
intellect than the Brahmins of Hindoostan. Two of their
priests, converted to the Christian religion, by the pious ex-
ertions of the Wesleyan Methodist Missions, recently visited
London, and are at present engaged in learning our language,
qualifying themselves for missionaries and teachers in their
own country, on their return. -
Indeed, there are already several converted Budhu priests
employed as schoolmasters and catechists, and other native
preachers, who are described as very useful in assisting the
European missionaries, and in the translation of the scriptures.
Of the means employed by the unconverted priests to deter
men from sin, or to induce them to perform some act, the
reader has only to cast his eye over the adjoining cuts, repre-
senting Ceylonese hells, in which flames and tortures of the
most frightful descriptions are seen employed to punish the
damned. On the other hand, the heavens of the Boodhists


142 RELIGION AND CEREMONIES
are little inferior to the luxurious descriptions of the heavens
of Vishnoo or Bramha.
The marriage ceremony is extremely simple:–the priest
joins the parties together by placing their thumbs together,
uttering a few words, then sprinkling them with water, covers
them with a sheet. They separate as soon and as often as
they think proper.
Christianity was taught in this large and populous island in
the sixteenth century, according to the doctrines of the Cath-
olics, by the Portuguese, and of the Protestants, by the
Dutch. It does not appear that Christianity obtained a firm-
er footing, in any of the European settlements in the east, than
in the island of Ceylon. Many thousands of nominal Chris-
tians have been reckoned on the island, ever since their re-
ligion was first established there, and continue to this time.
The doctrines of the gospel have, however, been held by
them with great imperfection and error, and with a very lax
morality. At the present time there is a number of Mission-
ary stations on the island, occupied by pious Missionaries from
Great Britain and the United States, with favourable pros-
pects of success.
--
SECTION WI.
OF THE LAPLANDERS.
Although great pains have been taken by the Danes and
Swedes, to inform the minds of the Laplanders on the subject
of religion, yet the majority of them continue to practice su-
perstitions and idolatries, as gross as any that are to be met
with among Pagans. Augury and witchcraft are practised
among them ; and they have been considered by many of our
modern traders as very skilful in magic and divination. They
are professedly Christians of the Lutheran persuasion, but
so superstitious, that if they meet any thing in the morning
esteemed ominous, they return home, and do not stir out the
whole day; they pray to their ancient idols for the increase
and safety of their herds.
Their magicians make use of what they call a drum, an in-
strument not very dissimilar to the tambourine. On this they
draw the figures of their own gods, as well as those of Jesus
Christ, the apostles, the sun, the moon, stars, birds, and riv-
ers. On different parts of this instrument and its ornaments
of THE LAPLANDERs. 143
are placed small brass rings, which, when the drum is beaten
with a little hammer, dance over the figures, and, according
to their progress, the sorcerer prognosticates. When he has
gone through all his manoeuvres, he informs his audience what
they desire to know.
These operations are generally performed for gain; and
he northern ship-masters are such dupes to the delusions of
these impostors, that they often purchase of them a magic
cord, which contains a number of knots; by opening of
which, according to the magician's directions, they expect to
gain any wind they want.
The Laplanders frequently sacrifice to the trunk of a tree,
which they cut into something like a human face. They be-
lieve in the transmigration of the soul, and have festivals set
apart for the worship of certain spirits, who, they imagine,
inhabit the air, and have power over human actions; but be-
ing without form or substance, they assign to them neither
images nor statues. They also follow the practice of invok-
ing the dead.
A black cat in each house, is reckoned as one of the most
valuable appendages; they talk to it as a rational creature,
and in hunting and fishing parties, it is their usual attendant,
To this animal the Danish Laplanders communicate their se.
crets; they consult it on all important occasions; such as
whether this day should or should not be employed in hunt-
ing or fishing, and are governed by its accidental conduct,
Among the Swedish Laplanders, a drum is kept in every fam-
ily, for the purpose of consulting with the devil!
When a Laplander intends to marry, he or his friends court
the father with presents of brandy : if he gains admittance to
the fair one, he offers her some eatable, which she rejects
before company, but readily accepts in private. Every visit
to the lady is purchased from the father with a bottle of brandy,
and this prolongs the courtship sometimes for two or three
years. The priest of the parish at last celebrates the nup-
tials; but the bridegroom is obliged to serve his father-in-
law for four years after marriage. He then carries home his





wife and her fortune, which consists of a few sheep, a kettle,
and some trifling articles. It is a part of the ceremony at a
Lapland wedding, to adorn the bride with a crown, ornament-
ed with a variety of gaudy trinkets; and on these occasions
the baubles are generally borrowed of their neighbours.
When a Laplander is supposed to be approaching his disso-
lution, his friends exhort him to die in the faith of Christ.
They are, however, unwilling to attend him in his last mo-

114 RELIGION AND CEREMONIES

ments; and, as soon as he expires, quit the place with the ut-
most precipitation, apprehending some injury from his ghost,
which they believe, remains in the corpse, and delights in
doing mischief to the living,
A Laplander's funeral is thus described by an eye witness.
-“Coming to the house of the deceased, we saw the corpse
taken from the bear-skins on which it lay, and removed into
a wooden coffin by six of his most intimate friends, after be-
ing first wrapped in linen, the face and hands alone being bare.
“In one hand they put a purse with some money, to pay
the fee of the porter at the gate of paradise ; in the other a
certificate, signed by the priest, directed for St. Peter, to
witness that the defunct was a good christian, and deserved ad-
mission into heaven. At the head of the coffin was placed a
picture of St. Nicholas, a saint greatly reverenced in all parts
of Russia, on account of his supposed friendship for the dead.
They also put into the coffin some brandy, dried fish, and
venison, that he might not starve on the road.
“This being done, they lighten some fir-tree roots, piled
up at a convenient distance from the coffin, and then wept,
howled, and exhibited a variety of strange gestures and con-
tortions, expressive of the violence of their grief. When
they were fatigued with noise and gesticulations, they made
several processions round the corpse, asking the deceased
why he died ? whether he was angry with his wife wheth-
er he was in want of food or raiment 7 if he had been unsuc-
cessful in hunting and fishing? After these interrogatories,
they renewed their howling. One of the priests frequently
sprinkled holy water on the corpse, as well as the mourn-
ers.”
The sepulchre is no other than an old sledge, which is
turned bottom upwards over the spot where the body lies
buried. Before their conversion to christianity, they used
to place an axe, with a tinder-box, by the side of the corpse,
if it was that of a man ; and if a woman’s, her scissors and
needles, supposing that these implements might be of use to
them in the other world. With the axe the deceased is sup-
posed to hew down the bushes or boughs that may obstruct
his passage to the other world : the tinder-box is for the pur-
pose of striking a light, should he find himself in the dark at
the day of judgment. For the first three years after the de-
cease of a friend or relation, they were accustomed, from
time to time, to dig holes by the side of the grave, and to de-
posit in them either a small quantity of tobacco, or something
that the deceased was fondest of when living. They suppo-







OF THE AFRICAN TRIBES. 145
sed that the felicity of a future state would consistinsmoking,
drinking brandy, &c. and that the reindeer, and other animals,
would be equal partakers of their joys.
-
--
SECTION VII.
OF THE
IDOLATROUS AFRICAN TRIBES,
The Idolatry of all uncivilized nations or tribes is so much
the same, that little need be said under this head.
The Shangala, neal Abyssinia, worship trees and serpents,
and the moon and stars in certain positions. They have di-
winers who foretel unlucky events, and pretend to afflict their
enemies with sickness at a distance.
It has been said that the Galla have no religion; but the
Wansey tree under which their kings are crowned, is avow-
edly worshipped as a god in every tribe. The moon, partic-
ularly the new moon, some of the stars, and even certain
stones, are also objects of their devotion. All of them believe
that after death they shall live again, in the same body and
with the same friends as in the present life ; but they are to
be infinitely more perfect, to suffer neither sorrow, pain, nor
trouble, and to die no more.
The Kaussa Caffres of Southern Africa, believe there is
an invisible being that sometimes brings good and sometimes
evil; that causes men to die suddenly, or before they come
to maturity ; that raises the wind and makes the thunder and
lightning ; that leads the sun across the world in a day, and
the moon in a night; and that made every thing they cannot
understand or imitate. This, though expressed in other
words, is not far distant from our “ Almighty Maker of heav-
en and earth, sea, and all that in them is.”
Male children are circumcised, but the Thoussas give no
other reason for this practice than, that “it was the custom
of our fathers.”
The Hottentots believe that God made all things, and never
did harm to any, and that he lived far above the moon. They
also believe that there is an evil being, the author of all mis-
chief, and they wheedle and coax him that he may do them
no injury. They have a great veneration for a particular in-
sect, which they imagine brought a blessing on the village it
N




146 RELIGION AND CEREMONIES
first appeared in ; and they believe that the destruction of
their cattle would ensue if they were to kill it.
The Negroes of Congo believe in a good and an evil princi-
ple, which are both supposed to reside in the sky. The for-
mer sends rain, the latter withholds it ; but they do not seem
to consider either of them as possessing any influence over
human affairs. After death they all take their place in the
sky, and enjoy a happy existence, without any regard being
paid to their good or bad actions while here below.
Each town has a grand kissey, or presiding divinity. It is
the figure of a man, the body stuck with feathers, rags, and
bits of iron, and resembles nothing so much as one of our
scarecrows. The chenoo of Cooloo had a kissey so redoubt-
able that if any person attempted to shoot at it he would fall
down dead, and the flint would drop out of the musket. This
powerful divinity was the figure of a man, about two feet high,
rudely carved in wood, and covered with rags.
Kolloh is the name of a great spirit who is supposed to re-
side in the vicinity of Yangroo, in Western Africa. He makes
his abode in the woods, and is rarely seen except on mourn-
ful occasions, such as the death of the king or of some of their
headmen, or when a person has been buried without having
observed the usual ceremonies of dancing, drinking palm
wine, &c. in remembrance of their departed friends.
The Kolloh is made of bamboo sticks in the form of an oval
basket, about three feet long, and so deep that it goes on to
the man's shoulders. It is covered with a piece of net, and
stuck all around with porcupine quills on the nose. It has a
frightful appearance, and has a great effect in exciting the
terror of the inhabitants.
A certain man pretends to have some very intimate inter-
course with this Beelzebub, and therefore he is called by
the spirit to take the Kolloh on his head and to go about with
it on certain occasions to see that the various ceremonies of
the country are strictly observed, and if any are absent he
seeks them out and drives them to the place of assembly.—
He is a faithful servant of the Devil.
The Kolloh-man carries a stick in his hand to show his au-
thority, and to give notice of his coming he rings abell which
is fixed inside of the Kolloh or basket. These Kolloh men
are a set of plunderers who disturb the peace and greatly de-
ceive the ignorant natives. -
Each house has also its particular divinities, which are in-
voked on all occasions, and are included in the term fetish.
When a man applies to a gangam, or priest, for a domestic fe




of THE AFRICAN TRIBEs. 147
tish, he is told from what sorts of food he must abstain. Chil-
dren are forbidden to eat the food that is fetished to their fa-
thers. Women are not to eat meat the day that it is killed.
Once a year the different tribes of the Agows meet at the
source of the Nile, and sacrifice a black heifer that has never
borne a calf. The head of the animal is wrapped in its skin,
and what becomes of it is not known. The carcass, after
having been washed at the fountain is divided among the tribes
and eaten raw ; the only beverage allowed is from the spring;
the bones are piled up and burnt. The church of St. Micha-
el Gean is never opened and the people are privately hasten-
ing its decay, while they pray to the spirit residing in the
river, and call it “Father of the universe,” “Light of the
world,” “Saviour of the world,” “Everlasting God,” and
* God of peace.” -
The richer sort of the Agows keep serpents of a particular
kind in their houses, which they consult, before they under-
take a journey, or an affair of any consequence. They hunt
this animal from his retreat, and place butter and milk, of
which he is extravagantly fond, before him ; if he do not eat,
misfortune is at hand. Before an invasion of the Galla, or
the inroad of any other enemy, they say that these serpents
disappear, and are not to be feared.
The Nubu pay adoration to the moon, and testify great joy
at its first appearance. They also worship a tree and a stone,
but it is a tree and a stone of their own country, not of Sonnaar.
The inhabitants of Cacongo believe in a Supreme Being,
the Creator of all that is good and beautiful, just, and a lover
of justice, and severely punishing fraud and perjury. They
call him Zambi. They also believe in another being whom
they call Zumbia-nºbi, the god of wickedness, the author of
crimes and misfortunes, and the destroyer of the good things
created by the other. They think the good being requires
no propitiation, and they endeavour to appease the wrath of
the evil by offering him some banana trees, which they leave
to perish, with the fruit untouched.
These secondary divinities are imitations of the human fig-
ure, rudely carved in wood, and placed in houses like their
own, or in woods or unfrequented places. If any thing con-
siderable be stolen, one of these is brought into the market-
place, with much ceremony, to discover the thief; and so
much are thieves afraid of the penetration of these wooden
deities, that they frequently restore in private the thing tak-
en, rather than to expose themselves to the risk of being de-
tected in public.




148 RELIGION AND CEREMONIES
The third rank of divinities are bones of monkies, teeth of
fishes, and feathers of birds, which are worn to preserve
their owners from particular accidents and misfortunes. To
keep sterility from their fields, they stick into the ground
broken pots, and the branches of trees. If they are to be
long absent from home, they place the sentinels before the
door of their house, and the most determined thief would not
dare to pass the threshold, if it were guarded by these mys-
terious agents. -
The people of Benin believe in an invisible deity, who
created heaven and earth, and governs them with absolute
power; but they conceive it needless to worship him, be-
cause he is always doing good without their services. They
also believe in a malignant deity, to whom they sacrifice men
and animals, to satiate his thirst of blood, and prevent him
from doing them mischief. But they have innumerable ob-
jects of worship ; as elephants’ teeth, claws, bones, dead
men's heads, or any trifle that chance throws in their way,
to which they make a daily offering of a few boiled yams,
mixed with palm oil.
The people of Whydah believe in an Almighty and Omni-
present Creator of the universe; but he is not an object of
their worship, as they think him too highly exalted above
them to trouble himself about the affairs of mankind.
When they undertake any matter of importance, they com-
mit its success to the first object that appears on their going
out of the house; a dog, a cat, or any other animal; and in
default of these, a tree, a stone, or a piece of wood. The
newly constituted deity is presented with an offering, accom-
panied with a solemn vow, that if he will prosper the under-
taking, he shall be reverenced as a god. If the affair prove
successful, the vow is fulfilled, and the divinity is presented
with daily offerings; if otherwise, he is rejected and return-
ed to his primitive estate.
The people of Whydah have three public objects of devo-
tion; some lofty trees, the sea, and a certain sort of snake.
The chief of these is the snake; the trees and the sea not
interfering with his government, but being subject to his su-
perintendance and reproof. The snake is invoked in all ex-
cesses of the seasons, in all difficulties of the state, in all dis-
eases of the cattle, in all circumstances not committed to the
above mentioned deities of chance.
The priests of the snake have sometimes exacted so many
offerings from the king, in order to attain a good crop of grain,
that his majesty’s patience has been exhausted. Finding
OF THE AFRICAN TRIBES. 149"
him, says Bosman, on one of these occasions in a passion, the
traders ventured to ask him what had discomposed him, he
replied, “I have sent much larger offerings to the snake-
house this year than usual; and now the priests threaten me
with a barren season if I do not send more I will send no
more; and if the snake will not bestow a plentiful harvest,
he may let alone. I cannot be more injured than I am ; for
the greatest part of my corn is rotten in the field already.”
The snake-house is situated about two miles distant from
the king’s village, under the shade of a beautiful tree. The
deity that resides in it is the chief and longest of all snakes,
he is said to be as thick as a man, and of an immeasurable
length; he is also one of the oldest of snakes; for the priests
report that a great number of years before, being disgusted
with the wickedness of man, he left his own country and came
to them. He was welcomed by every expressible sign of
reverence, and carried on a silken carpet to the snake-house,
where he has resided to the present time.
It is affirmed that the great snake went out to take the air
at different times, and that at these times every young woman
he touched became distracted. It is certain that in every
large village there is a house appropriated to the reception of
these young maniacs, where they are boarded, lodged, and re-
stored to reason by the priests, at a considerable expense to
their fathers and husbands: and it is observable that no wo-
men are touched by the snake whose friends cannot afford
this expense. An intelligent negro, the interpreter of a
slave-merchant, mentioned by Bosman, whose wife had been
touched by the snake, gave the following account of this mir-
acle :-
He says, “the priests kept their eye upon those young la-
dies who had not yet seen the snake; and having fixed upon
one for the present occasion, they gave her the necessary in-
structions, and tempted her by threats to follow them. The
woman then went into the street, and watching an opportunity
when no person was in sight, cried, “The snakeſ the snake!”
Before any one could come to her assisstance, she had been.
touched, and the snake had vanished. The lady was raving
mad, and was conducted to the asylum for religious lunatics.
When the cure was effected, she was set at liberty; and pres-
ent and everlasting vengeance denounced against her, if she
betrayed the secret.”
The wife of a merchant's interpreter having been touched
by the snake, began by breaking to pieces every utensil in
the house. The husband, who, from having lived a good

- -
150 RELIGION AND CEREMONTES
deal with Europeans, suspected from whence the malady pro-
ceeded, led her gently by the hand, as if he were going to
take her to the snake-house; instead of which, he took her
to the residence of some European store-merchants, who
were then at Whydah, purchasing slaves; intending to sell
her. The lady, finding him in earnest, was instantly cured
of her madness, fell on her knees, confessed the trick, and
implored his forgiveness. This was a bold attempt ; and had
the priests discovered it, the death of the husband would have
been the consequence.
The negroes would, at the request of the Europeans, gently
carry their divinities out of the house ; but when they sta-
tioned themselves among the timbers of the roof, they were
obliged to let them remain till they chose to descend. They
were, however, perfectly inoffensive. They were streaked
with white, yellow, and brown; and the longest seen by the
merchant was two yards long, and as thick as a man’s arm.
They are fond of rats. If a snake was in the roof, and a rat
passed along the floor, the snake impatiently hissed, and used
all possible diligence to disengage itself; while the rat, con-
scious that the time this would take was his security, looked
undaunted on his dreadful adversary, and escaped at his leis-
ure. When caught, the snake is more than an hour in swal-
lowing its prey ; his throat being at first too narrow, and dis-
tending by degrees.
From this circumstance it appears that the people of Why-
dah do not worship the snake, and protect him in their houses,
without a motive ; for if snakes had not eaten rats, rats might
have devoured the harvest. In Popo, an adjoining territory,
the rats were in such incredible numbers that the traders
counselled the inhabitants to attack them in time, lest they
should drive them out of the country, and take possession of
it themselves. -
The Ashantees are perhaps the most polished nation of ne-
groes to be met with in Western Africa. They are, howev-
ever, gross idolaters, and most lavish of human blood in sacri-
fices at their funerals and festivals. Bowdich relates several
instances of this ferocious custom.
The decease of a person of consequence, says he, is an-
-nounced by a discharge of musketry; and in an instant slaves
are seen bursting out of the house, and running towards the
bush, in order to escape, if possible, the being sacrificed.
The body is handsomely dressed in silk and gold, and laid on
the bed, with the richest clothes beside it. One or two
slaves are then sacrificed at the door of the house.

OF THE AFRICAN TRIBES. 151
At the death of the mother of Quatchie Quofie, he adds,
one of the four great men, the king, Quatchie Quofie, and
Odumata, another of the great men, each sacrificed a young
girl the moment the lady breathed her last, that she might not
be without attendants in the other world, till a proper num-
ber could be despatched to her. The king, and the adherents
and retainers of the family, sent contributions of gold, gun-
powder, rum, and cloth for the custom. This custom was an
economical one; yet the quantity of powder amounted to
nearly twelve barrels.
“I followed to the market-place of Assafoo, one of the sub-
urbs of Coomassie, where the king and the chiefs, in their
usual splendonr, and attended by their various retinues, were
seated : a semicircular area of half a mile was left open.
Thirteen victims, surrounded by their executioners, stood
near the king ; rum and palm wine were flowing copiously;
horns and drums were sounding their loudest notes; when in
an instant there was a burst of musketry near the king, which
spread round the circle, and continued, without ceasing, for
an hour. The greater the chief, the greater the charge of
powder he is allowed to fire. On the death of his sister, the
king fired an ounce.
“The firing over, the libations of palm wine followed, and
the ladies of Quatchie's family came forward to dance. Many
of them were elegant figures, and very handsome ; most of
them were clad in yellow silk, and had a silver knife hanging
from a chain round the neck. A few were dressed fantasti-
cally as fetish women. The Ashantees dance elegantly, a
man and woman together, and the figure and movement ap-
proximate closely to the waltz.
“I saw the first victim sacrificed. His right hand was lop-
ped off, and his head was severed from his body. The twelve
other victims were dragged forward; but the funeral customs
of the Ashantees were not to my taste, and I made my way
through the crowd, and retired to my quarters. Other sacri-
fices, principally females, were made in the bush, where the
body was buried.
“It is usual to ‘wet the grave' with the blood of a free man.
The heads of the victims being placed at the bottom of the
grave, several of the unsuspecting lookers on are called upon,
in haste, by the retainers of the family to assist in placing the
coffin or basket; and just as it rests upon the heads, a stone
from behind stuns one of these assistants with a violent blow,
which is followed by a deep cut in the back of the neck. The
unfortunate man is then rolled into the grave, and it is immedi-
ately filled up.



152 RELIGION AND CEREMONIES
“I was assured that the custom for Sai Quamina, the late
king, was celebrated weekly for three months, and that two
hundred slaves were sacrificed, and twenty-five barrels of
powder fired, each time. But the custom for the present
king's mother, who was regent during his absence while in
the Fantee war, was the most celebrated. The king himself
devoted 3000 victims, upwards of 2000 of whom were Fan-
tee prisoners; five of the principal towns contributed one
hundred slaves, and twenty barrels of powder each, and most
of the smaller towns ten, and two barrels of powder.”
The Ashantees say that, at the beginning of the world, God
created three black men and three white, with the same num-
ber of women, and placed before them a large box or cala-
bash, and a sealed paper. The black men had the privilege
of choosing, and they took the box, expecting it contained
everything; but when they opened it, they found only gold,
iron, and other metals, of which they did not know the use.
The white men opened the paper, and told them every thing.
This happened in Africa, where God left the black men in
the bush. The white men he conducted to the water side,
where he taught them to build a ship, which carried them to
another country. From hence they returned, after a long
period, with various merchandize to trade with the black
men, who might have been the superior people if they had
chosen right.
The kings and governors are believed to dwell with God
after death, enjoying to eternity the luxuries and state they
possessed on earth ; the paradise of the poor affords only a
cessation from labour.
When the Ashantees drink, they spill a little of the liquor
on the ground as an offering to the fetish ; and when they rise
from their chairs, or stools, their attendants hastily lay the
seat on its side, to prevent the devil, or evil spirits, from slip-
ping into their master's place. This evil spirit is supposed
to be white; doubtless from the same motive or feeling which
induces Europeans to say that he is black : for, indeed, who
would wish to resemble the devil, either in colour or shape,
however some of us may not object to a resemblance to him
in character. -
The religion of the Timmanees and Bulloms at Sierra Leone
consists in a belief in the Supreme Author of all things, too
good to do harm, therefore not needing to be supplicated ; in
a number of inferior mischievous beings, inhabiting rocks,


* Bowditch.
OF THE AFRICAN TRIBES. 158
woods, and waters, whose evil intentions they avert by sacri-
fices, the best part however, of which they eat themselves;
and, inferior to these, is a kind of tutelary spirits, that re-
side in or near their towns. They imagine that witches when
they die, appear again in the form of a pigmy race, like our
fairies, and that, divested of their former malignity, they quit
their retreats at night and join in the revels of the people.
In the mountains of Sierra Leone, I have seen, says Win-
terbottom, many temples erected to the devil, consisting of
trunks of trees planted in a circular form, with a roof of
branches covered with leaves. In the middle of the circle
was a square table, or altar, fitted with offerings ; and the
pillars of these rude edifices were ornamented with sacrifices
and oblations.

-
SECTION VIII.
THE
RELIGION AND CEREMONIES
OF THE NORTH AMERICAN INDIANS,


1. Of the Supreme Being.—They acknowledge One Su-
preme Being, whom they denominate the Great Spirit, or the
Master of Life, the Creator and the Governor of the World.
He is with them the God of War: his name they invoke as
they march. It is the signal to engage, and it is the war-cry
in the hottest of the battle.
But, besides the Supreme Being, they believe in an infinite
number of subaltern spirits, who are the objects of worship,
and whom they divide into good and bad.
It is remarkable, however, that these tutelary deities are
not supposed to take men under their protection till some-
thing has been done to merit the favour. A parent, who
wishes to obtain a guardian spirit for his child, first blackens
his face, and then causes him to fast for several days. During
this time it is expected that the spirit will reveal himself in a
dream ; and on this account, the child is anxiously examined
every morning with regard to the visions of the preceding
night. Whatever the child happens to dream of the most
frequently, even if it happen to be the head of a bird, the foot
of an animal, or any thing of the most worthless nature, be-
154 RELIGION AND CEREMONIES
comes the symbol or figure under which the Okki reveals
himself. With this figure, in the conceptions of his votary,
the spirit becomes identified; the image is preserved with
the greatest care—is the constant companion on all great and
important occasions, and the constant object of consultation
and worship.
The practice of blackening the face and fasting, together
with the use of emetics, as a system of religious purification,
for the purpose of obtaining a guardian spirit, appears to have
existed formerly among the natives of Virginia and New-Eng-
land; though the first settlers were not always able to ascer-
tain the real object of the ceremonies which they beheld.
As soon as a child is informed what is the nature or form
of his protecting deity, he is carefully instructed in the obli-
gations he is under to do him homage—to follow his advice
communicated in dreams—to deserve his favours—to confide
implicitly in his care—and to dread the consequences of his
displeasure. For this reason, when the Huron or the Iro-
quois goes to the battle or to the chase, the image of his okki
is as carefully carried with him as his arms. At night, each
one places his guardian idol on the palisades surrounding the
camp, with the face turned from the quarter to which the
warriors, or hunters, are about to march. He then prays to
it for an hour, as he does also in the morning before he con-
tinues his course. The homage performed, he lies down to
rest, and sleeps in tranquillity, fully persuaded that his spirit
will assume the whole duty of keeping guard, and that he has
nothing to fear.
The following account is given by the Missionaries.—“It
happened at one time, when they were engaged in a war with
a distant and powerful nation, that a body of their warriors
was in the camp, fast asleep, no kind of danger at that moment
being apprehended. Suddenly, the great Sentinel over
mankind,” the owl, sounded the alarm ; all the birds of the
species were alert at their posts, all at once calling out, as if
saying: ‘Up! up Danger Danger!” Obedient to their
call, every man jumped up in an instant ; when, to their sur-
prise, they found that their enemy was in the very act of sur-
rounding them, and they would all have been killed in their
sleep, if the owl had not given them this timely warning.”
“lt is impossible not to remark, that there is a smaller de-
parture from the original religion among the Indians of Amer-
ica than among the more civilized nations of Egypt, Greece,
and Rome. The idea of the Divine Unity is much more
perfectly preserved ; the subordinate divinities are kept at




of THE AMERICAN INDIANs. Iss
a much more immeasurable distance from the Great 3pirit ;
and, above all, there has been no attempt among them to de-
grade to the likeness of men, the invisible and incomprehen-
sible Creator of the universe. In fact, theirs is exactly that
milder form of idolatry which prevailed every where from
the days of Abraham, his single family excepted,’ and which,
after the death of that patriarch and of his son Isaac, infected,
from time to time, eventhe chosen family itself.
2. The belief of a future state of rewards and punishments,
has been kept alive among all heathen nations, by its connex-
ion with the sensible enjoyments and sufferings, and the con-
sequent hopes and terrors of men. Its origin must have been
in Divine Revelation; for it is impossible to conceive that
the mind could attain to it by its own unaltered powers. The
thought, when once communicated, would, in the shipwreck
of dissolving nature, be clung to with the grasp of expiring
hope Hence no nations have yet been found, however rude
and barbarous, who have not agreed in the great and general
principle of retributive immortality; but, when we descend
to detail, and inquire into their peculiar notions, we find that
their traditions are coloured by the nature of their earthly
occupations, and by the opinions which they thence entertain
on the subject of good and evil. This remark is fully verified
by the history of the American Indians, among whom the be-
lief of the immortality of the soul is most firmly established.
They suppose, that when separated from the body, it pre-
serves the same inclinations which it had when both were uni-
ted. For this reason they bury with the dead all that they
had in use when alive. Some imagine that all men have two
souls, one of which never leaves the body unless it be to in-
habit another. This transmigration, however, is peculiar to
the souls of those who die in infancy, and who therefore have
the privilege of commencing a second life, because they en-
joyed so little of the first. Hence children are buried along
the highways, that the women as they pass, may receive their
souls. From this idea of their remaining with the body, arises
the duty of placing food upon their graves; and mothers have
been seen to draw from their bosoms that pourishment which
these little creatures loved when alive, and shed it upon the
earth which covered their remains.
When the time has arrived for the departure of those spir
its which leave the body, they pass into a region which is des-
tined to be their eternal abode, and which is therefore called
the Country of Souls. This country is at a great distance to-
ward the west, and to go thither costs them a journey of many


1.56 RELIGION AND CEREMONIES
months. They have many difficulties to surmount, and many
perils to encounter. They speak of a stream in which many
suffer shipwreck;-of a dog from which they with difficulty
defend themselves;–of a place of suffering where they ex-
piate their faults.
To be put to death as a captive, is therefore, an exclusion
from the Indian Paradise : while, on the contrary, to have
been a good hunter, brave in war, fortunate in enterprize, and
victorious over many enemies, are the only titles to enter their
abodes of bliss, the happiness of which depends on the situa-
tion and circumstances of their respective tribes or nations.
Thus, eternal spring, a never-failing supply of game and fish,
and an abundance of every thing that can delight the senses
without the labour of procuring it, constitute the paradise of
those, who often return weary and hungry from the chase, who
are frequently exposed to the inclemencies of a wintry sky,
and who look upon all labour as unmanly and degrading em-
ployment. On the other hand, the Arrowauks, or natives of
Cuba, His aniola, Porto Rico, Jamaica, and Trinidad, place
their enjoyments in every thing that is opposite to the vio-
lence of a tropical climate; while their fierce enemies, the
Charaibes, look forward to a paradise, in which the brave
will be attended by their wives and captives.
3. All who have been conversant with the worship of the
American tribes, unite in the assertion that they offer sacri-
fices and oblations both to the Great Spirit, and also to the
subordinate or inferior divinities, to propitiate their protec-
tion, or to avert calamity, and also eucharistic sacrifices for
success in war. In like manner, sacrifices were offered by
all the inhabitants of the West Indies; and, among these, the
Charaibes were accustomed to immolate some of the captives
who had been taken in battle. The Mexicans, it is also
known, offered human sacrifices : but of this practice there
are no traces among the present Indian tribes, unless the tor-
menting of their captives may be considered as a sacrifice to
the god of war.
In some parts of Mexico, not yet brought immediately un-
der the Spanish yoke, it is said, remains of the primitive
forms and objects of worship are still preserved. The wor-
ship of the Sun, and of figures representing that glorious ob-
ject, is still here and there to be met with. Picari mentions
the Mercury and the Mars of the Mexican as in existence,
when his great work was published. The annexed cuts may
serve to convey some idea of these objects and forms of wor-


OF THE AMERICAN INDIANS. 5,
ship; but modern travellers have not furnished us with much
information respecting them at this time. -
The Indians consider the earth as their universal mother.
They believe that they were created within its bosom, where
for a long time they had their abode, before they came to live
ºn its surface. They say, the great, good, and all powerful
Spirit, when he created them, undoubtedly meant at a proper
time, to put them in the enjoyment of all the good things which
he had prepared for them upon the earth, but he wisely ordain-
ed that their first stage of existence should be within it, as the
infant is formed and takes its growth in the womb of its natural
mother. This fabulous account of the creation of man needs
only to be ascribed to the ancient Egyptians, or to the Brah-
mins of India, to be admired and extolled for the curious amalo-
gy which it observes between the general and individual crea-
tion.
The Indian Mythologists are not agreed as to the form under
which they existed while in the bowels of the earth. Some as-
sert that they lived there in the human shape, while others,
with greater consistency, contend that their existence was in
the form of certain terrestrial animals, such as the ground-hog,
the rabbit, and the tortoise. This was their state of prepara-
tion, until they were permitted to come out and take their sta-
tion on this island,” as the lords of the rest of the creation.
Among the Delawares, those of the Miusi, or Wolf tribe, say
that in the beginning, they dwelt in the earth under a lake, and
were fortunately extricated from this unpleasant abode by the
discovery which one of their men made of a hole, through
which he ascended to the surface; on which, as he was walk-
ing, he found a deer, which he carried back with him into his
subterraneous habitation; that there the deer was killed, and
he and his companions found the meat so good, that they unani.
mously determined to leave their dark abode, and remove to a
place where they could enjoy the light of heaven, and have such
excellent game in abundance.
... *The Indians call the American continent an island; believing
it to be (as in fact, probably, it is) entirely surrounded with water.
* Mr. Pyrlaeus lived long among the Iroquois, and was well ac-
quainted with their language. He was instructed in the Mohawk
dialect by the celebrated interpreter Conrad Weiser. He has left
behind him some manuscript grammatical works on that idiom, one
of them is entitled: Affixa nominum et verborum Linguae Jºſzcquaicae,
and the ºther, Adjectiva, nomina et pronomina Linguag. Macquaicae.
These MSS. are in the library of the Society of the United Breth-
ºne
O

58 RELIGION AND CEREMONIES
The other two tribes, the Unamis, or Tortoise, and the
Unalachtagos or Turkey, have much similar notions, but re-
ject the story of the lake, which seems peculiar to the Mins;
tribe.
These notions must be very far extended among the Indians
of North America generally, since we find that they prevail also
among the Iroquois, a nation so opposed to the Delawares, and
whose language is so different from theirs, that not two words,
perhaps, similar or even analogous of signification, may be found
alike in both.
The following account of the traditions of that people con-
cerning their original existence, was taken down by the late
Rev. C. Pyrlaeus, in Junuary, 1743, from the mouth of a respec-
table Mohawk chief, named Sganarady, who resided on the Mo-
hawk river.
“Tradition.—That they had dwelt in the earth where it was
dark, and where no sun did shine. That though they followed
hunting, they ate mice, which they caught with their hands.
That Ganawagahha (one of them) having accidentally found a
hole to get out of the earth at, he went out, and that in walking
about on the earth he found a deer, which he took back with
him, and that both on account of the meat tasting so very good,
and the favourable description he had given them of the country
above, and on the earth, their mother concluded it best for them
all to come out; that accordingly they did so, and immediately
set about planting corn, &c. That, however, the Nocharauðrsul,
that is, the ground-hog, would not come out, but had remained
in the ground as before.”
Few persons have taken more pains to learn the character
and manners of the American Indians, than the late venerable
Dr. Boudinot of New Jersey. In his valuable and very interest-
ing work, entitled A STAR IN THE WEsr, he has given to the
world the results of his researches on this subject. He is fully
persuaded that a part, at least, of the American Indians, are the
descendants of the long lost ten tribes of Israel. A great num-
ber of facts are introduced, from the manners of the Indians,
from their language, and especially from their religious rites and
opinions, which, if they do not prove the correctness of his opin-
ion, give it, at least, a high degree of probability.
There is much reason to believe, from the promises and pre-
dictions of the scriptures, that in the events of divine providence,
the descendants of the ten tribes of Israel, who were carried
captive from Palestine to the countries beyond the Euphrates,
about 700 years before the Christian era, will yet be found, be
remembered in the covenant mercy of the God of Abraham, and







OF THE AMERICAN INDIANS. 1.59
be restored to the blessings of their fathers. It would seem, in-
deed, more likely that they are to be discovered in the central
parts of Asia, than in the wilds of America, yet, when we con-
sider that they have been hated and abused in all countries, that
their national attachments and their religion would strongly in-
cline them to continue distinct from every other people, and it
being an unquestionable fact, that this continent was settled, in
part at least, from the east of Asia, it seems no improbable opin-
ion, that the aborigines of this country are of the tribes of Jacob.
The abusive manner in which the American natives have been
treated, by all European nations, looks like a fulfilment of the
prophecies of Moses, respecting their sufferings in distant times.”
But the outcasts of Israel are yet to be gathered from the ut-
most parts of heaven, and to be multiplied above their fathers.
This view of the American natives would be more effectually
calculated, than any other consideration, to secure them good
treatment from all christian people, and to animate the exertions
to restore the blessing of salvation to the heirs of the promises.
The following extracts from the work of Dr. Boudinot give
some interesting facts respecting the religion of certain tribes of
the American Indians.
“Our wandering tribes of Indians have, in a most surprising
manner, bordering on something rather supernatural, preserved
so many essential parts of their original plan of divine worship,
and so many of their primitive doctrines, although they have aſ
present almost wholly forgotten their meaning and their end, as
to leave little doubt of their great source.
“They are far from being idolaters, although many good men,
from want of a knowledge of their language, and often having
communion with the most worthless part of them, without
making any allowance for their local situation and circumstan-
ces, have given terrific accounts of these children of nature.
“Their religious ceremonies are more after the Mosaic insti
tution, than of pagan imitation. Adair assures us, that from
the experience of forty years, he can say, that none of the vari-
ous nations from Hudson's bay to the Mississippi, have ever
been known by our trading people, to attempt the formation of
any image of the great spirit whom they devoutly worship.–
They never pretend to divine from anything but their dreams,
which seems to proceed from a tradition, that their ancestors
received knowledge of future events from heaven by dreams–
vide Job xxxiii. 14. &c.
“The Indians also, agreeably to the theocracy of Israel,
*See the 28th and 29th chapters of Deuteronomy.

60 RELIGION AND CEREMONIES
-
think the great spirit to be the immediate head of their state,
and that God chose them out of all the rest of mankind, as his
peculiar and beloved people.
“Mr. Locke, one of the ablest men Great-Britain ever produ-
ced, observes, “that the commonwealth of the Jews, differed
from all others, being an absolute theocracy. The laws es-
tablished there, concerning the worship of the one invisible dei-
ty, were the civil laws of that people, and a part of their politi-
cal government, in which God himself was the legislator.
“In this, the Indians profess the same thing precisely. This
is the exact form of their government, which seems unaccount-
able, were it not derived from the same original source, and is
he only reason that can be assigned for so extraordinary a fact,
“The Indians have among them orders of men answering to
the prophets and priests of Israel. A sachem of the Mingo
tribe, being observed to look at the great comet which appeared
the first day of October, one thousand six hundred and eighty,
was asked, what he thought was the meaning of that prodigious
appearance? answered gravely, “It signifies that we Indians
shall melt away, and this country be inhabited by another peo-
ple.
“Mr. Beatty gives much the same account of their prophets
among the Delaware nations or tribes, above forty-five years
ago. They consult the prophets upon any extraordinary occa-
sion—as in great or uncommon sickness, or mortality, &c.-
This, he says, seems to be in imitation of the Jews of old, in-
quiring of their prophets. Ishtoo Hoolo is the name of all
their great beloved men, and the pontifical office descends by
inheritance to the eldest.
“Their Feast of First Fruits and Passover.—Mr. Penn,
who found them perfectly in a state of nature, and wholly a
stranger to their manners and characters, and who could not
have had any knowledge of them but from what he saw and
heard for some months he remained with them, on his first visit
to their country, informs his friends in England, in one of his
first letters, in 1683, “that he considered these poor people as
under a dark night in things relating to religion; yet that they
believed in a God, and immortality, without the help of meta-
physics, for they informed him that there was a great king who
made them, who dwelled in a glorious country to the southward
of them; and that the souls of the good will go thither, where
they shall live again. Their worship consists of two parts-
sacrifice and cantico. The first is with their first fruits. The
first and fattest buck they kill goeth to the fire, where he is all
burnt with a doleful ditty of him who performs the ceremony.
OF THE AMERICAN INDIANS. 161

but with such marvellous fervency and labour of body, that he
will even sweat to a foam.
The other part is their cantico, performed by round dances
—sometimes words—sometimes songs—then shouts—two are
in the middle, who begin, and by singing and drumming on a
board, direct the chorus. This is done with equal earnestness
and labour, but with great appearance of joy. In the fall when
the corn cometh in, they begin to feast one another. There
have been two great festivals already, to which all come, who
will. Mr. Penn was at one himself-º Their entertainment
was at a great seat by a spring, under some shady trees. It
consisted of twenty bucks, with hot cakes made of new corn,
with both wheat and beans, which they make up in a square
form, in the leaves of the corn, and then bake them in the ash-
es—they them fall to dancing : But all who go to this feast
must take a small present in their money, it might be but six
pence, which is made of the bone of a fish. The black is with
them as gold, and the white as silver—they call it wanpum.”
Afterwards speaking of their agreement in rites with the He-
brews, he says that “they reckon by moons—they offer their
first fruits—they have a kind of Feast of Tabernacles—they
are said to lay their altars upon twelve stones—they mourn a
year—they have a separation of women; with many other things
that do not now occur.” -
From Mr. Adair, the following account, or rather abstract,
of his account of the feast and fast of what may be called their
Passover, and Feast of First Fruits, is made.
“On the day appointed (which was among the Jews, generally
in the spring, answering to our March and April, when their
barley was ripe, being the first month of their ecclesiastical, and
the seventh of their civil year, and among the Indians, as soon
as their first spring produce comes in) while the sanctified new
fruits are dressing, six old beloved women come to their temple,
or sacred wigwam of worship, and dance the beloved dance
with joyful hearts. They observe a solemn procession as they
enter the holy ground, or beloved square, carrying in one hand
a bundle of small branches of various green trees; when they
are joined by the same number of beloved old men, who carry a
came in one hand, adorned with white feathers, having green
boughs in the other hand. Their heads are dressed with white
plumes, and the women in their finest clothes and anointed with
bear’s grease or oil, having also small tortoise shells and white
pebbles fastened to a piece of white dressed deer skin, which is
tied to each of their legs. The eldest of the beloved men, leads
the sacred dance at the head of the innermost row, which of

O 2
102 RELIGION AND CEREMONIES,


course is next the holy ſire. He begins the dance, after once
going round the holy fire, in solemn and religious silence. He
them in the next circle, invokes yah, after their usual manner,
on a bass key and with a short accent. In another circle, he
sings ho, ho, which is repeated by all the religious procession,
till they finish that circle. Then in another round, they repeat
he, he, in like manner, in regular notes, and keeping time in
the dance. Another circle is continued in like manner, with
repeating the word wah, nah, (making in the whole, the divine
and holy name of yah, ho, he, mah*) A little after this is
finished, which takes considerable time, they begin again, go-
ing fresh rounds, singing hal-hal-le-le-lu-lu-yah-yah, in like
manner; and frequently the whole train strike up hallelu, hal-
telu, halleluyah, halleluyah, with great earnestness, fervour
and joy, while each strikes the ground with right and left feet
alternately, very quick, but well timed. Then a kind of hol-
low sounding drum, joins the sacred choir, which excites the
old female singers to chant forth their grateful hymns and prais-
es to the divine spirit, and to redouble their quick, joyful steps,
in imitation of the leader of the beloved men, at their head.
“This appears very similar to the dances of the Hebrews, and
may we not reasonably suppose, that they formerly understood
the psalms and divine hymns, at least those which begin or end
with hallelujah; otherwise how comes it to pass, that all the
inhabitants of the extensive regions of North and South Ameri-
ca, have and retain these very expressive Hebrew words, and
repeat them so distinctly, applying them after the manner of the
Hebrews, in their religious acclammations.
“Among the Indians on the northwest side of the Ohio, the
Feast of the First Fruits is thus described by the Rev. Dr.
Charles Beatty, who was an eye witness of the ceremony: Be-
fore they make use of any of the first or spring fruits of the
ground, twelve of their old men meet, when a deer and some of
the first fruits are provided. The deer is divided into twelve
parts, according to the number of the men, and the corn beaten
in a mortar and prepared for use by boiling or baking into cakes
under the ashes, and of course unleavened. This also is divi-
ded into twelve parts. Then these men hold up the venison
and first fruits, and pray with their faces to the east, acknowl-
edging, as he supposed, the goodness and bounty of heaven to-
wards them. It is then caten; after which they freely enjoy
the fruits of the earth.
“On the evening of the same day, they have another publi



* Jehovah.

OF THE SOUTH SEA. ISLANDERS. 163
feast, besides that of the First Fruits, which looks somewhat
like the Passover; when a great quantity of venison is provi-
ded, with other things, dressed in the usual way, and distribu-
ted to all the guests; of which they eat freely that evening :
but that which is left, is thrown into the fire and burned, as
none of it must remain till sun-rise on the next day, nor must a
bone of the venison be broken.”
The necessary limits of this compilation prevent the continu-
ance of extracts from this very valuable work. It may be ob-
served, generally, that a cloud of mystery has always hung over
the character of the Aborigines of America. Unlike all other
people, in many important features of character, they have ex-
cited the profoundest reflections of inquisitive minds, from the
days of Columbus to the present time. The researches that
have yet been made, concerning their origin, the period of their
residence on this continent, their views of civil society, their
religion; though many important facts have been brought to
light, have been unsatisfactory. With regard to these leading
enquiries, great obscurity and difficulties still remain. They
are certainly a very interesting people. Less degraded than
the Asiatics, more intelligent than the Africans, immoveably
attached to the habits of their forefathers, they seem reserved
in the providence of God for some rich display of his wisdom
and grace in future times. We can say, with safety, Blessed
are they that do them good.
--
SECTION IX.
OF THE SOUTH SEA. ISLANDS.
The deities of Otaheite are nearly as numerous as the persons
of the inhabitants. Every family has its tee, or guardian spirit,
whom they set up, and worship at the morai : but they have a
great god or gods of a superior order denominated Fwhanow
Po, born of night.
The general name of deity, in all its ramifications, is Eatooa.
Three are held supreme; standing in a height of celestial
dignity that no others can approach unto ; and what is more
extraordinary, the names are personal appellations,
1. Tane, te Medooa, the Father.
2. Oromattow, Tooa teete Myde, God in the 8on.
3. Taroa, Mammoote Hooa, the Bird, the Spirit.
To these, the dii majores, they only address their prayers in

164 RELIGION AND CEREMONIES
times of greatest distress, and seasons of peculiar exigency, sup-
posing them too exalted to be troubled with matters of less mo-
ment than the illness of a chief, storms, devastations, war, or
any great calamity. Indeed, fear and suffering seem to be more
motives to worship than gratitude. The house of these ſwha-
now pois at Oparre; where the chief earie rahie resides. -
For general worship they have an inferior race, a kind of dii
penates. Each family has its tee, or guardian spirit; he is sup-
posed to be one of their departed relatives, who, for his superi-
or excellencies, has been exalted to an eatooa. They suppose
this spirit can inflict sickness or remove it, and preserve them
from a malignant deity, who also bears the name of tee, and is
always employed in mischief.
They have a tradition, that once in their anger the great gods
broke the whole world in pieces; and that all the islands around
them are but little parts of what was once venood moe, the great
land, of which their own island is the eminent part. A curious
conversation held with Manne Manne, the high priest, and
Taata Orero, the orator and oracle of the country for tradition,
is as follows, interpreted by the Swede Andrew :
In the beginning, Tame took Taroa, and begat Avye, fresh
water; Atye, or Te Myde, the sea; also Awa, the water-spout;
Matai, the wind; Arye the sky; and Po, the night; then Ma-
hanna, the sun, in the shape of a man called Oeroa Tabooa :
when he was born, all his brethren and sisters turned to earth;
only a daughter was left, by name Townoo; she became the
wife of Geroa Tabooa, by whom she conceived thirteen child-
ren, who are the thirteen months: 1. Papecree; 2. Ownoonon;
3. Paroromooa ; 4. Paroromoree; 5. Mooreeha ; 6. Heaiha;
7. Taoa ; 8. Hoorororera; 9. Hoorecama; 10. Teayre; 11.
Tetai; 12. Waeho ; 13. Weaha.
Townoo now returned to earth, and Oeroa Tabooa embraced
a rock called Poppoharra Harreha, which conceived a son
named Tetooboo amata hatoo; after which the rock returned to
its original state, and the father of the months himself died, and
went to dust. The son he left embraced the sand of the sea,
which conceived a son of the name of Tee, and a daughter cal-
led Opeera; then he also died, and returned to the earth. Tee
took his sister Opeera to wife, who produced a daughter Ohee-
ra, Reene, Monooa ; the mother died, and the father survived :
in her illness she entreated her husband to cure her, and she
would do the same for him if he fell sick, and thus they might
live for ever; but the husband refused, and preferred her daugh,
ter, whom, on her decease, he took for his wife. The daugh-
ter bore him three sons and three daughters: the sons, Qra,
Wanoo, Tytory; the daughters, Hemnatoomorrooroo, HPenarda,







OF THE SOUTH SEA. ISLANDERS, 16.5
Noowya. The father and mother dying, the brothers said, Let
us take our sisters to wife, and become many. So men began
to multiply upon the earth.
Respecting a future state, they suppose no person perishes or
becomes extinct. They allow no punishment after death, but
degrees of eminence and felicity, as men have been here most
pleasing to the deity. They regard the spirits of their ances-
tors, male and female, as exalted into eatooas, their favour to be
secured by prayers and offerings. When the spirit departs from
the body, they have a notion it is swallowed by the eatooa bird,
who frequents the burying-places and morais; and passes
through him in order to be purified, and be united to the deity.
And such are afterwards employed by him to attend other hu-
man beings, and to inflict punishment, or remove sickness, as
shall be judged requisite.
They believe the stars were the children of the sun and moon.
attributing every substance to procreative powers; and when
the sun and moon are eclipsed, they suppose them in the act of
population; and pretend to foretel, from their appearance at
such times, the future events of war, sickness, or the like.
With regard to their worship, Captain Cook does the Ota-
heiteans but justice in saying, they reproach many who bear the
name of Christian. You see no instances of an Otaheiteam
drawing near the Eatooa with carelessness and inattention; he
is all devotion; he approaches the place of worship with rev-
erential awe; uncovers when he treads on sacred ground : and
prays with a fervour that would do honour to a better profes-
sion. He firmly credits the traditions of his ancestors. None
dares dispute the existence of deity. They put great confi-
dence in dreams, and suppose in sleep the soul leaves the body
under the care of the guardian angel, and moves at large through
the regions of spirits.
Priesthood and Sacriftees.—The priests at the Society Isl.
ands are a pretty numerous body; they are in every district,
and have plenty of employment, being called in on all occa-
sions, births or deaths, feast or sickness; and are the physi-
cians as well as clergy of the country. They affect to possess
extraordinary powers, to promote conception or abortion, to in-
flict diseases or remove them at their pleasure, and are greatly
feared on that account. They are supposed to be able to pray.
the evil spirit into the food, by rubbing a human skull with a
º of the provisions they eat; and sometimes to kill men out-
right.
Their sacrifices and oblations are various and liberal.—They
offer to their gods all the products of their island, hogs, dogs,
fowls, fish, and vegetables; and at every feast a portion is pre-







-
- -
-

165 RELIGION AND CEREMONIES,
sented to the Eatooa before they presume to take their own re-
past. When a priest denounces the necessity of a human sa-
crifice, or, as on the inauguration of the king, custom requires
such offerings, the manner of selecting them is by a council of
the chief with the ratirras. The occasion is stated, and the
victim pitched upon; he is usually a marked character, who
has been guilty of blasphemy, or some enormous crime, or a
stranger who has fled to the district for shelter from some other
part on account of his ill conduct. The decision of this council
is kept a profound secret, and perhaps the only one which isso.
They watch the opportunity of the night, when the culprit is
asleep, and dispatch him, if possible with one blow of a stone
on the nape of the neck, to prevent any disfigurement of the
body; a bone of him must not be broken, nor the corpse mang-
led or mutilated. If a man has been bit and disfigured by a
woman, he becomes noa, unclean for ever, and can never be of
fered in sacrifice. The victim is placed in a basket of cocoa-nut
leaves fastened to a long pole, and carried in a sacred canoe to
the morai, when the eye is offered to the king with great form
and ceremony.
Such were, and alas! in some of these islands, such, in gem-
eral still are, the gods and superstitions of this part of the world.
Christianity, however, has of late years made rapid progress in
the South Seas; and at this time nearly the whole of Otaheite
is converted to the worship of the true God, and to a knowledge
of and belief in his Son Jesus Christ The Mission from this
country to the Sandwich Islands has been established with good
judgment, and conducted with much energy and prudence.—
The smiles of Heaven have hitherto rested upon it, and the
prospect is encouraging that these ignorant and degraded Pa-
gans may now be brought to accept the blessings of the divine
salvation. Judicious efforts for the spread of the gospel never
have been without the divine blessing, and, we trust they always
will realize the promises of grace.
The ancient Religion of the South American Indians, in the
neighbourhood of Peru, &c. is now nearly extinct; but then
the Peruvians, like the Mexicans, formerly had very splendid
temples dedicated to the Sun, in which they offered various
costly sacrifices, and presented oblations of wine, fruits, and
other products of their country. But there was nothing cruel
in the religious rites of the Peruvians, if we except the sacrifi-
ces of small animals; and even they are now almost laid aside.
The Religion of the Siberians, and of some other remote
parts of the world, is now greatly changed from what it former-
ly was ; and is for the most part mixed up with so much of the
Catholic lites and notions, as not to merit a distinct notice.





APPENDIX,
GOMPRISING A CONCISE VIEW OF THE
MOST IMPORTANT
BENEVOLENT INSTITUTIONS

IN OPERATION AT THE PRESENT DAY,
FOR The GENERAL DIFFUSION OF KNOWLEDGE.
-
The following view of some of the most important moral in-
stitutions in operation at the present day, whose professed
object is the promotion of the best interests of mankind,
consists entirely of statements of facts without comment.—
Those who may not conceive all these institutions advisa-
ble, will certainly not be unwilling to examine their opera:
tions.
BIBLE SOCIETIES.
British Naval and Military Bible Society, formed in 1780.
Object.—To distribute the Scriptures among the sailors of the na-
Vy, and soldiers of the army. -
In the progress of this institution, a vast number of Bibles and
Testaments have been distributed agreeably to the original design;
and their good effects have been seen and acknowledged by many.
Some of the captains in the navy state that corporal punishments
have almost entirely ceased to be necessary on board their ships,
since the introduction of the Bible, and that they have found by ex-
perience, that those men who read the Bible most, are the most
courageous in battle. -
From the last Report of this Society, the Committee state, that
the call for Bibles during the year, by the soldiers and sailors had
been greater than their funds could supply; but that they had dis-
tributed 13,142 Bibles and Testaments. -



Note—The compiler being much occupied, this Appendix is pre-
pared by another hand.

168 APPENDIX.
British and Foreign Bible Society.
Thrs magnificent institution was formed at London, March 7,
1804.
Object.–To promote the circulation of the Scriptures in some of
the principel living languages. -
The sphere of its activity.—1st. The United Kingdom of Great-
Britain and Ireland, and the European Continent, and afterwards
in remote regions.
Each subscriber of one guinea annually shall be a member.
Twenty pounds subscribed at one time makes a member for life.
The amazing rapidity with which the influence of this society ex-
tended, from the first year of its institution ; the greatness of its ex-
ertions, and the vast number of Bibles and Testaments it has dis-
tributed among different nations, and in different languages, has
given it a name and rank nearly unrivalled among the religious in-
stitutions of the age. All we can do here is to give the principal
results of its operations,
The following are the foreign countries or parts, where the Brit-
ish and Foreign Bible Society have encouraged Bible Societies, ei-
ther by pecuniary aid, or by example: Germany, Switzerland,
Hungary, Wirtemberg, Prussia, Poland, Saxony, Hanover, Swe-
den, Denmark, Iceland, Finland, Russia, Livonia, and Holland.
In most of the countries or circles above named, several distinct
Bible Societies have been formed ; So that the whole number of
parent Bible Societies in Europe amount to about ninety. In Asia
the British and Foreign Bible Society have five auxiliary societies;
in Africa, two; in America, one, viz. that of Nova Scotia, which
has at least fifteen branch societies. In the West Indies two. This
Institution has within the British dominions 729 Auxiliary and
Branch Societies independently of Bible Associations.
The British and Foreign Bible Society has printed, or aided in the
printing, or circulation, of the Scriptures, in part, or in whole, in
one hundred and twenty seven different languages, or dialects.
In the 18th Report of the Society (1822) it is stated, that the for-
eign societies, aided by the British and Foreign Bible Society, have
increased their issues from 739,045 bibles, to 880,955, and from
721,736 testaments to 361,377; these make a total of 1,742,332, and
show an increase in the course of the year, of 141,910 bibles and
140,000 testaments. The total number issued on acoount of the
- Society, at home and abroad, has increased from 1,307,044 bibles to
1,433,823; and from 1,963,118 testaments to 2,180,151; making an
increase during the year, of 126,779 bibles, and 166,033 testaments:
and a total of 3,563,974 copies.
The total issue of books from the beginning of the society, have
amounted to no less than six million fifty-six thousand three hun-
dred and six copies of bibles and testaments.
The expenditure for the eighteenth year (1822) was 401,977 dol-
lars. The total expenditure of the society during the eighteen
years since it was framed, is four million four hundred and thirty-
eight thousand seven hundred and thirty-six dollars.
Swiss Bible Societies.
The German Bible Society at Basle was instituted in 1804. From
the presses of the society at that place there had issued during the
APPENDIX. - 169
year preceding the last report, 9.987 French and German Bibles,
700 psalters of the Protestant version, and 3606 testaments.
The Bible Society at Bern in Switzerland, was instituted in 1814.
Since it was formed it has issued 15,667 bibles and testaments. The
poor, it is said, have shown the most affecting emotions of gratitude
for the gifts of the society.
The Bible Society of Lausanne and Neufchatel have lately print-
§. edition of 10,000 copies of the revised version of Ostervald's
lole-
Hibernian Bible Society, formed in 1804.
The last report of this society states, that during the past year 26
new auxiliaries had been added to it, making the total number of
Bible Institutions in connexion with it, 113.
The issues from the depository of the society during the year have
been 8701 bibles, and 11,964 testaments, making a total of 20,665
copies. The amount of receipts for the year were 25,240 dollars.

Connecticut Bible Society, formed in 1809.
Object.—To aid in distributing the Holy Scriptures, without note,
or comment, to such as need Christian knowledge.
The last Report of this Society states, that during the year ending
in May, 1823, the Society had distributed 2047 Bibles. The num-
ber distributed in the state was 577. The number sent out of the
state chiefly to neighbouring states, were 1470. The expenditure
for the year was 765 dollars.



Finnish Bible Society, formed in 1812.
From the last report of this society it appears, that 3,000 bibles of
the Finnish version had been printed during the year from standing
types and that two editions of the New Testament amounting to
11,200 copies had also been finished. A quarto edition of the Fin-
nish Bible was on the point of leaving the press; and plates for a
stereotype edition of the New Testament had considerably advanced.

Wirtemburg Bible Society, formed in 1812.
This society is patronized by the King. From the report of 1821,
it appears that the society had sent abroad during the year, 2162 bi-
bles to various places, and that there remained in the depository, at
the time of the report, 12,438 bibles and testaments.


Russian Bible Society, formed in 1813.
Upwards of 200 auxiliary societies are connected with this institu-
tion. This society has proceeded with a degree of energy in some
proportion to the vast extent of territory which had a right to claim
its exertions. The ultimate publication of the scriptures in more
than thirty languages, is an object which at the present time occu-
pies the exertions of its Committee. Already translations of ine
scriptures are advancing in many new dialects; but the most im-
portant translation is that of the New Testament into modern Russ,
the language of the country. This work is completed, and publish-
ed. Three editions amounting to 30,000 copies have been printed.
Great effects are expected from º prompt and energetic measures

170 APPENDIX.

pursued by this national institution. This society at the end of the
seventh year had printed ninety-one editions of the Bible or of parts
of the scriptures, in twenty-six different languages, to tue amountof
411,000 copies.—In the course of its seventh year it had issued 68,539
copies.
Prussian Bible Society, formed in 1814.
This Society enjoys the patronage of the king. From the last
report (1822) of the Central Society at Berlin, it appears, that since
its first establishment, it had brought into circulation 58,241 Bibles
and Testaments.
This society has 40 auxiliaries, which circulated during the year
previous to the report 20,593 bibles and testaments.

Norwegian Bible Society, formed in 1814.
This society is under the patronage of the King of Sweden. An
edition of 6000 copies of the New Testament has been printed by
this society, and is distributing in every part of the kingdom. The
disposal of this edition goes on so rapidly that another will soon be
printed.

Saron Bible Society, formed in 1814.
Since the formation of this Society, they have circulated 20,000
German and 3000 Wendish bibles; and 6034 German and 1000
Wendish testaments. At the time of the Report in 1821, this socie-
ty had in press an edition of the German bible of 1600 copies, also an
edition of 5000 copies of the Wendish bible.
The collection in aid of the Society made in the churches, amount-
ed, for the year, to 3212 dollars.


Hambro-Altona (German) Bible Society, formed in 1814.
The number of members of this society by the last account, wee
356. This society has printed, since its formation, 10,000 copies of
Luther's version of the bible, and 4000 extra testaments. The
º of their operations, includes a population of about 200,000
souls.

Danish Bible Society, formed in 1814.
The last Report says that Denmark presents an almost unbroken
chain of effective Auxiliary Societies, acting in their several dis-
tricts under the sanction of His Majesty the King. The number of
Auxiliaries are 36. -
The Sleswig-Holstein Bible Society which labours in the German
part of the Danish dominions, has issued during the six years since
it was formed, 33,650 Bibles and Testaments.

Swedish Bible Society, formed in 1814.
This society had issued according to the last returns 170,000 co-
pies of the scriptures from its presses at Stockholm. This society has
its auxiliaries in every part of the kingdom. One of these societies
on a late survey of its district, found within its limits 13,900 families
which were destitute of the scriptures. Of these 4385 were unable

APPENDIX. 171
to pay the full price of a copy, and 4403 incapable of contributing
any part of it.
Hanoverian Bible Society, formed in 1814.
This society reports that constant applications for bibles and tes-
taments have been made to it, from every province in the kingdom.
The whole amount of its issues since its formation, has been 15,027
copies of the Scriptures. This society has about 30 auxiliaries.
- American Bible Society, formed in 1816.
Object.—To encourage a wider circulation of the Holy Scriptures,
without note or comment. The only copies in the English language
to be circulated by the society shall be the version now in common
use. Also to extend its influence according to its abilities to other
countries, whether Christian, Mahomedan, or Pagan.
In the Report for 1823, it is stated, that the society had printed,
at their depository in New-York, during the year, 23,500 bibles,
21,500 testaments in English; 7,000 testaments in Spanish. The
society had purchased 1100 German bibles, and had received from
the British and Foreign Bible Society 500 Spanish bibles. Printed
also for the society in Kentucky 2000 bibles. These numbers, ad-
ded to 268,177 the number mentioned in the last report, make ato-
tal of 323,777 bibles and testaments, or parts of the latter, printed
or obtained by the society for circulation, since its establishment.
The number of bibles and testaments issued by the society in 1823
was 54,805. The total number of bibles and testaments issued by
the society since its establishment, is 248,623. Of the bibles issued
from the depository during the seventh year, there were 444 Ger-
man, 296 French, 335 Spanish, 3 Gaelic, and 1 Welch. Of the tes-
taments 2,343 were Spanish and 712 French.
The receipts of the society for 1823 were 34,724 dolls. and 10 cts.
The auxiliary societies recognized by this institution are three
hundred and sixty, of which, fifty-nine were received into union du-
ring the last year.






Frankfort (German) Bible Society, formed in 1816.
This Society is very active. It has circulated during the five
years since its existence, 7,000 Bibles, and 14,000 Testaments. The
circulation of Protestant Testaments among the Roman Catholics
continues to increase.
British Merchant Seamen's ſlurilliary Bible Society, instituted
ºn 1818.
Its object is to distribute the scriptures among the sailors of Mer-
chant ships.
During the year ending at the last Report the society had distri-
buted among the merchant sailors, 1356 Bibles and Testaments.
The total number of Bibles and Testaments distributed in three
years was 12,061. In general it is said that the sailors show great
anxiety to obtain Bibles.


United Netherlands Bible Society.
The last Report of this Society exhibits a detail of facts which
demonstrates the growing prosperity and usefulness of this national
172 APPENDIX.

institution. Its funds have been augmented, not only by liberal do-
nations, but also by considerable legacies; and its issue of Bibles
and Testaments exceeds that of the preceeding year by nearly 6000
copies. This society has 31 braneh societies.
Strasburg Bible Society.
This Society during the five years since it was formed has distribu-
ted 10,313 copies of the scriptures. Throughout the sphere of this
society, it is said, there is a deep interest taken in its success.

French Bible Society.
The Protestant Bible Society in France was formed in 1819. In
the third Report of the Parissian Bible Society, it is stated that its
resources had increased through the generosity of the friends of the
Gospel in France and abroad.
Twenty-eight new Bible Societies of more or less importance, had
been formed in France when the last Report was made, and more
than 11,000 copies of the Holy Scriptures had been issued from the
Depository of the Society at Paris.
The Parisian Society is sedulous in its endeavours to promote the
distribution of the Scriptures in all parts of France.


MISSIONARY SOCIETIES.
English Society for the Propagation of the Gospel.
This society was formed in the year 1647, but did little on account
of the civil war until about 1701, when it was incorporated, and re-
ceived other marks of royal favour from King William III. Since
that period this society has been in constant operation.
The primary object being to promote christianity among the Bri-
tish colonies, its exertions before the Revolution were principally di-
rected to North America. At that time about 100 missionaries
were employed by the society in the United States. At the present
time the influence of this society is not only felt in the British colo-
nies in the country, but also in India, Africa, and the West Indies.
In 1820 the society founded a college at Calcutta, in India, called
the Mission College. This college is designed, not only for the re-
ception of missionaries, sent by the society from England, but also
for the instruction of such of the natives as are willing to avail them-
selves of its advantages.
The society have also a college at Nova Scotia, one at Barbadoes,
and one at Windsor, in England.
Academies or schools have been established in a great number of
laces, viz. at Madras, at Calcutta. on the Gold Coast, and at Cape
own in Africa, at New South Wales, and at Barbadoes. At all
the above named places the society support missionaries and school-
masters.
In British America, according to the report for 1821, the society
maintained the following number of missionaries and schools: at
Newfoundland, 4 missionaries, and 12 school-masters. Nova Scotia,
25 missionaries, 2 catechists, 31 schoolmasters and 6 schoolmistresses.


APPENDIX. 173

New Brunswick, 16 missionaries, 19 schoolmasters, and 2 school-
mistresses. Cape Breton, 1 missionary, 2 schoolmasters, 1 school-
mistress. Prince Edwards Island, 2 missionaries, 1 schoolmaster.
Upper Canada, 19 missionaries, 1 catechist, 1 schoolmaster. Lower
Canada, 20 missionaries, 1 native schoolmaster at Quebec,
The expenditures of the society for 1821 were as follows: salaries
and gratuities to missionaries, 74,617 dolls. ; salaries to schoolmas-
ters, 7,110 dolls.; pensions, 5,937 dolls; exhibitions to scholars at
the college and academy at Nova Scotia, 2,711 dolls. ; books sent
abroad, 2,780 dolls. ; salaries, printing, and incidentals, 4,564 dolls. ;
total, 97,719 dollars.

Danish Missionary Society.
Formed in 1705 by Frederick 4th, King of Denmark.
This society sent a mission to Tranquebar in the East Indies, in
1706, where they have supported missionaries to the present time,
The missionaries occupied several stations from time to time, in the
country around the place of the first station. Great difficulties
have been encountered by this mission, but gradual success has at-
tended their exertions. The benefits of christian education have
been felt and acknowledged by great numbers of the natives.-
Most of the catechists and schoolmasters are now natives. The
whole number of converts since the commencement of the Tran-
quebar mission cannot perhaps be accurately known. Seventy
years ago they were stated at 18,000. Dr. Carey reckoned them at
40,000, and Dr. Buchanan in 1805 supposed there could not have
been less than 80,000 of all casts converted to the Christian faith.
In 1818 the number of missionaries on this mission were five, and
the number of native assistants four. In 1821 the number of chil-
dren under education at Tranquebar were 1424.
This society have also supported a mission in Greenland from
1708 to 1812. The success of this mission, although slow, has been
such as to civilize and convert to the Christian faith a considerable
portion of the inhabitants of that dreary and savage country





Moravian or United Brethren Missionary Society.
This society was formed in 1732, at a time when the number of this
order consisted of a congregation of about 600 poor persecuted, and
despised exiles; yet as weak as they were they put in operation a
system of measures for the conversion of the heathen, more efficient
than almost the whole church, or world besides. In 1733, the Uni-
ted Brethren sent a mission to Greenland, the most inhospitable in-
habited climate in the world. Here they suffered all the hardships
which poverty and the rigours of the climate could inflict. Yet their
mission has been continued to this day, and has been the means of
civilizing and converting to Christianity a great number of the in-
habitants. At the present time the United Brethren support mis-
sions in Greenland, South America, West Indies, Labrador, North
America, (among the Indians,) South Africa, and among the Calmucs.
In 1820 the expenditures of the society were in all 41,915 dollars.
The receipts for the last year amount to 32,000 dollars. The socie-
ty now employ, including the females of the missions, about 170 la-
bourers, and number in their * 32,000 converts.
2

74 APPENDIX.

South * JMission.
The stations of this mission are among the Hottentots, the most
ignorant and degraded of human beings. According to the last re-
ports the missionary labours were as successful as could have been
expected. -
Groenekloof, 1808, 2 mis. 26 b. Enon, 1818, 2 mis. 28 b. 58 sc.
Calmuc Mission.
The station occupied by this mission is on the Wolga near the
borders of Asiatic Russia. The religion of the Calmus is that of the
Grand Lama. The progress of this mission appears to have been
slow. The missionaries, however, continue to labour, and of late
have received encouragement. Some of the natives have been bap-
tized, and many have expressed a desire to obtain instruction.—
Some parts of the scriptures have been translated into Calmuc, for
the use of the natives. The station is at Sarpeta, which was first
occupied in 1765, besides which the missionaries labour among the
Torgutsk Horde of Calmucs. The missionaries are three.
South American JMission.
This mission was first undertaken in 1735, but entirely failed. In
1774 it was renewed and has been occupied ever since. The sta-
tion is near the mouth of the Surinam River, in the province of Gui-
ana. Here the missionaries suffered every evil, but death, from the
Indians, poverty and famine, and wild beasts; being frequently
without shelter and without defence, they were attacked by the na-
tives on the one hand and the beasts of prey on the other. Yet the
mission has progressed, and many souls are now rejoicing in the
light of revelation, which under providence this mission has been
the means of carrying to this barbarous people. The latest ac-
counts are in 1820,
Paramaribo, 1735, 5 mis. 969 b. 1154 con.
West-India. JMission.
Undertaken in 1732. This is the most successful mission the Uni-
ted Brethren have undertaken, though in respect to details there is
less recent information than could be wished. On many of the Isl-
ands where stations are occupied, the society have erected church-
es, or chapels. Sunday schools have been set up for the instruction
of the coloured children, and at some of the stations, large and well
regulated congregations chiefly of slaves attend divine worship.
Barbadoes, 1765, 1 mis. 75 b. Antigua, 1765, 8 mis. 8,319 b.
8031 con. St. Christophers, 1774, 3 mis. 3,683 b. 2,000 con.
Jamaica, 1754, 3 mis. 590 b. 305 con. St. Croix, 1812, 6 mis.
8443 b. St. Thomas, 1812, 5 mis. 1461 b. St. Jan, -, 4 mis.
2385 b.
Note.—In the above statement the number of missionaries are
from the report of 1820. The other numbers are taken from ac-
counts no later than 1,317, some in 1809.
JNorth American JMission.
At Spring Place, 35 miles from Brainerd, is the only station of
this mission. It was first occupied by two of the brethren, in 1801,
and afterwards relinquished, but was resumed again in 1805. Five
youth of the Cherokee Nation educated at this station, have been
sent to the Foreign Mission School of the American Board. The
station is now occupied by a single missionary and his wife.
Labrador JMission.
Undertaken in 1752, but failed, and was resumed in 1771, when a








APPENDIX. 75
settlement was effected in the Esquimaux Country, and has been oc-
cupied by the missionaries ever since. For many years the pro-
gress of this mission was slow, and the undertaking discouraging.—
Lately however the accounts are favourable, and the labourers are
encouraged to increased exertions.
Nain, 1771, 6 mis. 112 b 130 con. Okkah, 1776, 6 mis. 146 b.
179 con. Hopedale, 1782, 5 mis, 104 b. 136 con.
Greenland Mission.
Undertaken in 1733. The history of this mission presents one of
the most extraordinary accounts of suffering and perseverance in
the cause of the gospel, perhaps on record. Success, however, fi-
Rally crowned their efforts, and at the present time prosperity and
success follow the labours of the missionaries. Churches have been
built, schools established, and the inhabitants civilized and christian-
1zed. The population of the whole of Greenland does not exceed
7000, and according to the best calculations the missionaries since
their settlement in that country have baptized 5,000. The number
of missionaries at the three stations is eleven.
New Herrnhut, 1733. Lichteafels, 1758. Lichtenau, 1774.
Total of 1278 con, at the three stations.

(English) Wesleyan Missionary Society.
This society was founded chiefly by the exertions of Mr. Wesley
in 1786. The exertions of this society were first directed to the
West Indies, where the gospel was preached with great effect.—
The success of this mission so encouraged the expectations of the
society, and the friends of christianity among the Methodists, that
great exertions were made to extend the knowledge of the gospel
to other parts, and new missions were undertaken into various parts
of the world.
In the report for 1821, it is stated, that the society had missiona-
ries in Ireland, in France, at Gibraltar, in British Narth America,
and in New South Wales, as labourers among civilized people.
The missions for the conversion of the heathen, supported by the
society are, to West Africa, South Africa, India and Ceylon, Aus-
tralasia, and West Indies.
The whole number of missionaries employed by the society are
148 : of which, there are in Ireland 11, in France and Gibraltar
5, in West and South Africa 13, in Ceylon and Continental India
23, in New South Wales, Van Dieman's Land and New Zealand 8,
in the West-Indies 47, and in British North America 41.
The number of members in foreign societies on missienary sta-
tions, are as follows: in Gibraltar and France 104, Western Africa
470, Southern Africa 207, Ceylon and Madras 387, New South
Wales 90, West-Indies 23,857, British North America. 3583.
The expenditure of the society in 1821 was 137,444 dollars.
The receipts for the last year were 119,481 dollars. The exertions
of this society have been attended with uncommon success. At
Ceylon alone, they have 86 schools, and nearly 5000 scholars; of
whom about 500 are females. The success of the West India mis-
sion had also been great. During the year previous to the last re-
port, nearly 2000 had been added to the Wesleyan connection, at
that mission.

176 APPENDIX.
The following statement will give a more particular view of the
stations and success of this society:
Western Africa Mission.
This mission being just occupied, no returns are received.
Mandanaree, 1821, 2 mis.
South Africa Mission.
The principal missionary station is at Cape Town, the capital of
the Colony--inhabitants in 1818, 18,173. At this place the society
have a chapel and schools.
Cape Town, 1821, 1 mis. Salem, 1820, 1 mis. Gammap,
1821, 1 mis, 1 na, as 't. Lele Fontein, 1817, 1 mis. Rede
Fontein, 1817, 1 mis.
India Mission.
This mission is of comparatively recent date, and little is known
of the number of scholars under instruction, or of the particular
success of the missionaries. The society have a chapel at Madras,
and have established schools there, and at the other stations.
Bombay, 1816, 2 mis. Madras, 1817, 2 mis. Negapatum,
1821, 1 mis. Bangalore, 1821, 1 mis.
Ceylon Mission.
The success of this mission has been greater than could have been
expected, considering the difficulties under which the missionaries
laboured when they first landed in this country of ignorance and
barbarity.
The members of the church exceed 300, There are 8 stations,
34 schools, 4878 scholars, and 160 teachers. Some of the missiona-
ries have assisted in the translation of the Scripures, and a diction-
ary in the language of the country, and in English, has been pub-
lished. At Colombo, the capital of the island, the society have a
printing press and mission church. They have a church also at
Caltura, and a chapel at Jaffna.

Colombo, 1814, 3 mis. 28 tea. 915 sc. Negombo, 1814, 2 mis.
14 tea. Caltura, 1818, 1 mis. 28 tea. Galle, 1819, 2 mis, 20 tea.
Matura, 1819, 1 mis, 1 na, as 't. 21 tea. Batticaloe, -, 1 mis.
Trincomalee, --, 1 mis. 4 tea. Jaffna, --, 3 mis. 15 tea.
Australasia Mission.
The Wesleyan mission in this region was first undertaken for the
European Settlers at New South Wales. Afterwards another sta-
tion was taken on the Island of New Zealand, for the benefit of the
natives. Little is known of the particulars of this mission.
Parmratta, --, 1 mis. Kiddeekiddee, --, 1 mis.
West India Mission.
This mission was projected for the benefit of the coloured popu-
ation of these Islands, and has been attended with constant suc-
cess. In the last report, the committee state, that the progress of
the mission continues among the negro slaves of the West India
colonies, with scarcely an exception. In the last year there had
been added to the Wesleyan connection near 2000 persons, almost
exclusively people of colour, making the total numbers in the colo-
nies 23,090.
The negroes under the Society’s instruction at the last return
were 22,936. The children in the schools were 4227.
The number of missionaries employed on this mission are 47.
The society have places of public worship erected at their own


APPENDIX, 177
expense, at many, or most of the stations. On the island of St. Vin-
cents they have six chapels, at Antigua five, and at St. Christophers
eight.
Trinidad, 1788, 1 mis. 109 mem. 100 sc. Tobago, -, 2 mis. 44
Inern. Grenada, 1788, 3 mis, 295 mem. 330 sc. St. Vincent,
1817, 4 mis. 3068 mem. 300 sc. Barbadoes, --, 1 mis. 47 mem.
400 sc. Dominica, 1788, 2 mis. 415 mem. 193 sc. Montserat,
1 mis. 20 mem. 160 sc. Antigua, 1786, 4 mis. 3912 mem. 1060 con.
Nevis, 1788, 2 mis. 1010 mem. 135 sc. St. Christophers, 1744, 3
mis, 2368 mem. 170 sc. St. Eustis, --, 1 mis. 323 mem. 200 sq.
St. Bartholomew, 1788, 1 mis. 324 mem. 200 sc. St. Martin, -,

1 mis. 100 mem. 50 sc. Anguilla, --, 1 mis. 320 mem. Torto-
la, 1789, 3 mis, 1993 mem. 500 sc. Jamaica, 1789, 8 mis. 7060
mem. Bahamas, 1788, 5 mis. 1166, mem. 573 sc. Bermuda,
1788, 1 mis. 97 mem. 50 sc.
English Baptist Missionary Society, formed in 1792.
Object, to convert the heathen to Christianity. At the time of the
formation, the conductors knew of no part of the heathen world
more accessible, or eligible than another; but a concurrence of cir-
cumstances shortly after directed their attention to the East Indies,
and in the autumn of 1793 the first Missionaries landed in India.
The Mission was established at Serampore, a Danish settlement
near Calgutta.
At this place the society have founded a College for the education
of Native students. Besides the languages, they learn Astronomy,
Medicine, Law, and Theology. A limited number of European
youth are also admitted. A College Library has been founded, and
is fast increasing. The number of Students at the College in 1822
was 45. The society at Serampore have translated the Scriptures,
or parts of them, into about forty eastern languages or dialects.
The expenditure in 1822, was 55,377 dollars. The Missions estab-
lished by this society are those of India, West India, Ceylon, and
Indian Archipelago.
The Native School Institution in India has under its care about
ten thousand scholars. The receipts of this society for the last year
were 58,666 dollars.
India Mission.
The centre of the society's labours on the India Mission is at Se-
rampore, about 15 miles from Calcutta. The following statement
will show the success of their exertions at the several stations in
this region.
Serampore, 1799, 3 mis, 3 tea. Calcutta, 1801, (printing press)
6 mis, 2 tea. Dacca, 1816, 1 mis, 1 na: as 't. Sahebgunj, 1807,
1 mis. I na, as 't. Chittagong, 1812, 1 tea. 100 con. 74 sc.
Dumdum, -, 1 na, as 't. Cutwa, 1804, 1 mis. 4 na, as 't. Moor-
shedabad, 1816, 1 mis. 4 na, as 't. 160 con. 220 sc. Malada, 1818,
1 na, as 't. Dinagepore, 1804, 1 mis. 100 con. Monghyr,
1816, 1 mis. 2 na, as 't. 60 sc. Guyah, 1802, 1 na: as 't. Dijah,
1809. 2 mis. 307 sc. Benares, 1816, 1 na: as 't. I tea. Allah-
abad, 1814, 1 mis. 1 na: as 't. Cawnpore, 1817, 1 na, as 't.
Agimeer, 1819, 1 na, as 't. 30 sc. Delhi, 1817, 1 na, as 't.
Ceylon Mission.
The prospects of this mission have been discouraging. The
poverty of many parents renders the work of their children neces-
sary: the indifference of others to education, and the superstition of


178 APPENDIX.

all, has rendered the exertions of the missionaries slow of success.
They however have reason to expect that perseverance will grad-
ually overcome all difficulties. Two missionaries resided at Colom-
bo in 1812, the capital of the island, a city of 50,000 inhabitants.
Indian Archipelago Mession.
One of the missionary stations is on the island of Sumatra, which
contains 3,000,000 people. The others are on the island of Java.
At Bencoolen, Sumatra, a mission press is established. Eight or
ten schools have also been set up in and about the place.
Bencoolen, 1819, 2 mis. Batavia, 1813, 1 mis. Samarang,
1816, 1 mis.
West-India. JMission.
The missionary stations are on the island of Jamaica. At one of
the stations 200 persons had been baptized, and a chapel had been
built capable of holding 2000 persons. The missionaries labour
cheerfully among the coloured people.
Kingston, 1814, 1 mis. Spanish Town, 1814, (church) 1 mis. 400 sc.
Edinburgh Missionary Society.
Formed in 1796. The first operations of this society commenced
in connexion with the London and Glasgow societies, but this con-
nexion being dissolved, the first mission sent out by the society was
to the Sussoo country in Africa. This mission was finally relin-
quished, the missionaries finding the climate such as to destroy the
health or lives of Europeans; though since that time another mis-
sion has been sent to that country.
In 1802, the society sent a mission to Tartary. This mission now
occupies three stations, viz. one at Karass, one at Astrachan, and
one at Orenburg, all in Asiatic Russia. At Orenburg the society
has a printing press, where, in 1820, above 8000 books and tracts in
the Tartar language were printed. The number of missionaries on
this mission in 1821, were 14. By the last reportit appears that the
mission is in a prosperous state.
The expenditure in 1821, was 28,058 dollars.

Connecticut Missionary Society.
Formed in 1798. Object.–To send missionaries to the new set-
tlements in the United States.
During the year 1822, this society sent missionaries to, or employ-
ed them to preach in, eight of the states. Most of them laboured
from 4 to six months—some only 2 or 3 months. The places and
number of missionaries are as follow : New-York and Pennsylvania,
8; New Connecticut, 16; Ohio, 5; Indiana, 1; Illinois, 2; Missou-
ri, 3. In general, the missionaries are employed by the week. The
total number of weeks which all the missionaries employed during
the year spent in the service of the society, was 800. This number
of weeks is equal to 15 and a half years. The whole number of ser-
mons preached was from 3 to 4 thousand during the year.
The expenditure of the society for the year, was $5703 79 cts.
Church (of England) Missionary Society.
This society was formed in 1801. Object—to propagate Christian-
ity among heathen nations.
APPENDIX. 179

This society has sent out nine principal missions, viz. –to West
Africa, Mediterranean, Calcutta and North India, Madras and South
India, Bombay and Western India, Ceylon, Australasia, West In-
dies and North West America. -
Each of these Missions occupy such a number of distinct stations,
in the vicinity of each other, as in connexion with the circumstan-
ces of the case, and the funds of the society is thought most expedi-
ent.
The number of auxiliary, or associate societies recognized by
this is upwards of a hundred.
The number of children actually u-der instruction in reading.
writing, &c. is about 10,000
The income and expenditure in 1822 was about 130,000 dollars.
The number of labourers employed by the society including mission-
aries, and school masters, catechists, &c. is 200.
West Africa Mission.
The sphere of the society's labours on the western coast, are
chiefly at Sierra Leone and its vicinity.
The colony of Sierra Leone has made considerable advances in
population and strength. Its cultivation and commerce are rapidly
increasing. The town is regularly laid out, and contains near
13,000 inhabitants, who are generally orderly and industrious. The
population are chiefly free negroes, or those who have been liber-
ated from slave ships in the execution of the laws. The colony is
divided into parishes, each of which has its missionary and schools,
or an occasional missionary where the inhabitants are few.
The following statement will shew the number of Missionaries,
Schoolmasters, Scholars, &c. under the auspices of the West Africa
Mission, and the time when each station was established”.
Free Town, -, 1 na, as 't. 2 tea. 426 sc. º 1816,
1 mis. I tea. 400 con. 95 sc, Wellington, 1821. aterloo,
1820, 1 mis. I tea. 138 sc Hastings, 1820, 1 na: as 't. Kent,
1819, 2 tea. 93 sc. Charlotte, 1819, 2 tea. 250 con. 233.sc. Leo-
pold, 1818, 2 tea. 100 con. 115 sc, Bathurst, — 1 na: ast. 142 sc.
Regents Town, 1816, 1 mis. 1 na: as 't. 2 tea. 1000 con. 668 sc,
Leicester, 1814. Gloucester, 1816, 1 mis. I tea. 448 sc. Wil-
berforce, 1817, 1 mis. 90 sc. Plantains, --, 1 tea.
JMediterranean Mission.
The sphere of the society’s labors on this mission, are chiefly con-
fined to the lsland of Malta. This island contains near 100,000 in-
habitants. The religion is Roman Catholic, but in so low a state
that many of the inhabitants, are little better than idolaters. Ignor-
ance and superstition prevails to a great degree; few of the inhabi-
tants can read or write.
The primary object of this mission is the revival of the christian
churches bordering on the Mediterranean, with a view to the ex-
tension of christianity throughout the continents of Africa and Asia.
With this view the society stationed at Malta, a representative, Mr.
Wm. Jowett, for the acquisition of information relative to the state
*In the following pages, mis, stands for Missionaries—na, as 't.
Natives Assistants–tea. Teachers—con. Congregation—sc. Schol-
ars—b. Baptized—mem. Members of the Church—the date of the
year, the time when such Mission was established.

180 APPENDIX.
of religion and society with the best means of melioration. Mr. J.
has occasionally published the result of his investigation. Dr. Nau-
di in the service of the society, has translated and published the
Scriptures, and a great variety of Tracts in the Maltese language.
Calcutta and North India Mission.
The centre of the society’s labours on this mission have been at
Calcutta. At this place they have established schools, a mission
house, printing press, &c. The scriptures have been translated into
the language of the country and circulated at the expense of the
society.
The stations occupied by this mission are as follows.
Calcutta, 1816, 1 mis, 2 tea. Buxar, 1819, 1 na: as 't. 40 sc.
Benares, 1817, 1 mis. 8 ma. as 't. 4 tea. Burdwan, 1815, 2 mis. I
tea. 1050 sc. Chanar, (1 church) 1814, 1 mis. 1 na: ast. I tea.
100 con. 98 sc. Lucknow, 1817, 1 tea. 25 sc. Bareilly, 1818,
1 na, as 't. Meerut, 1813, 1 na, as 't. Kowabee, --, 2 na, as 't.
Agra, 1813, 1 mis. 2 tea. 88 sc.
Bombay and West India Mission.
Bombay is the third of the British Presidencies in India, 1300 miles
from Calcutta-inhabitants 200,000. The native population in this
region are in an awful state of ignorance and debasement. Super-
stition, idolatry and cruelty, are the common characteristics.
Bombay, 1820, 1 mis. Cannanore, 1818, 1 na: as’t. 2 tea.
Tillicherry, 1817, 2 tea. Cotym, 1817, 3 mis. 22 na, ast. 551 sc.
Cochin, 1817, 96 sc. Allepie, 1817, 1 mis, 1 na: ast. 107 sc.
Palamcottah, --, 2 mis. 497. sc.
Madras and South India Mission.
Madras is the second of the British Presidencies in India on the
east coast of the Peninsula—inhabitants 300,000. Religion, gross
idolatry. At this place a church has been erected. Schools have
been established; a Bible Society formed, and tracts printed and
circulated, &c.
Madras, (I church) 1815, 2 mis, 1 na: ast. 14 tea. 297 sc. Tran-
quebar, 1816, 24 na. ast. 19 tea. 1627 sc. Tinnevelly, —,471 sc.
Ceylon Mission.
In the means which are now employed for evangelizing this im-
mense Island, schools occupy a place more than usually prominent,
The missionary stations are within 100 miles of Colombo, the capi-
tal of the Island.
Kandy, 1818, 2 mis, 12 sc, Baddagamme (1 church) 1819, 2 mis.
160 sc. Nellore, 1818, 2 mis. 409 sc.
Austrialasia, or New South Wales Mission.
This missionary establishment is fixed at two stations in New
Zealand The urgent cares of the settlers have prevented that at
tention to schools which is the main hope of the mission.
Rangheehoo, 1815, and Kiddeekiddee, 1819, 2 mis, 6 tea.
West India Mission.
This mission has just commenced.
Barbadoes, 1821, 1 tea. 160 sc. Antigua, 1821, 4 tea. 1500 se.
JNorth-West American Mission.
This mission has only one station, first occupied in 1821. It is
within the British territories in the region of Hudson's Bay. Noth-
ing is known of the success of this mission.

APPENDIX. 18
The Jews Society.
This society was formed at London in 1809. It has for its object
the propagation of Christianity among the Jews.
By one of the rules of the society, they limit themselves to the
simple object of convincing their Jewish brethren, that Jesus is the
Messiah, the Saviour of the world; leaving them when thus in-
structed, to search the Scriptures and judge for themselves, respect-
ing all inferior points.
The means adopted by the society to effect their object, has been,
1st. To translate the Scriptures into Hebrew, or such portions of
them as are not contained in the Jewish bible, and particularly those
portions relating to the divinity of pur Saviour's mission, and to pub-
lish arguments in refutation of the Jewish doctrines. 2d. To estab-
lish schools for the Christian education of Jewish youth, both at
home and abroad. -
In 1815 there had been educated, or were then under instruction
in the schools of the institution at London, 83 boys and 59 girls—all
born and educated in Jewish families.
A seminary has been established in London for the education of
missionaries to the Jews. In 1822, this seminary had received seven
young converted Jews, who were preparing to carry the light of
Christianity among their brethren.
At the last report the society had distributed about 250,000 tracts
in the Hebrew, German-Hebrew, German, and English languages;
3780 of the New-Testament, have been circulated in the German-
Hebrew, and 3180 copies in Biblical Hebrew languages.
The reports from foreign countries, where the society have sent
missionaries, agents, or books, are greatly encouraging to the hopes
of the members. In many places, large numbers of Jews are anx-
ious to obtain books on Christianity. At Amsterdam, in the course
of a few days, 400 Jews, men, women, and children, called at the
agents to obtain books.
At the present time, the operations of the society are going on,
in several parts of Poland, in Prussia, in several parts of Germany,
at Dresden, at Frankfort, Holstein, in Denmark, in the south of
Europe, and in Africa.
The society propose to disseminate the scriptures among the Jews,
who inhabit almost all parts of Asia. A school has been already
opened in Cochin, where there is now about seventy Jewish children
in a course of Christian education.
The amount of expenditures for the year 1822, for printing, edu-
cation, salaries, &c. was about 44,500 dollars
It is estimated that there are 500 Missionaries in heathen countries
at more than 200 different stations. Domestic missionary societies
have been established in Massachusetts, New-Hampshire, Maine,
New-York, and in Charleston, S. C. all which are now in operation.


American Board of Commissioners for Foreign Missions.
Formed in 1810—incorporated in 1812.
Object–To propagate the Gospel in heathen lands, by supporting
missionaries and diffusing a knowledge of the Holy Scriptures.
From the 13th report of the Board, compiled from documents laid
before them, in May, 1822, the following summary has been extract-
ed. The society have established the following Missions, viz. the
Bombay, Ceylon, Palestine, *Sandwich Island Missions. Also

182 APPENDIX.

among the Cherokees, among the Choctaws, and among the Chero-
kees of the Arkansas. At Bombay, the number of missionaries are
3; schools in a flourishing state. Ceylon, missionaries 7, native
preachers 2, schools 23, children 1149, besides 87 educating in the
families of the missionaries. Cherokee, missionaries 5, scholars
147, whole number of Cherokee children who have entered the
school at Brainerd 218. Choctaw, missionaries 4, teachers 4, schol-
ars 104. Among the Cherokees, on the Arkansaw, at Dwight, mis-
sionaries 2, teachers 2, scholars 50. Sandwich Island, missionaries
6, teachers 2, native teachers 2. The wives of the missionaries al-
so teach native children at their houses. Prospects of the mission
by the last accounts, highly gratifying. Palestine, missionaries 3;
these missionaries act as evangelists, and, says the report, much
evangelical truth has been communicated to numerous individuals
dispersed in different regions, by means of conversation, tracts, and
especially by copies of the Bible.
Foreign Mission School.-This school, established at Cornwall,
Conn., and supported by the American Board, contains 35 pupils,
31 of which are youth of heathen parentage. The total income for
the year, chiefly by donations, was 61,237 dolls. 87 cts.--the expen-
diture, 60,473 dolls, 80 cts.
American Baptist Missionary Society.
Formed at Philadelphia in 1814, by delegates from eleven of the
States. -
Objects. To send the glad tidings of salvation to the heathen, and
to nations destitute of pure Gospel light, and to educate pious young
men called to the ministry.
The following summary of the Society's operations is extracted
from their ninth report, April, 1823.
The society have instituted the following Missions, viz. the Bur-
man, the Creek Indian, the Cherokee (at Valley Town,) the Ar-
racan and the African Missions.
The Burman and Arracan Missions commenced in 1815–mission-
aries 2. The African in 1821–-missionaries 2. At the other mis-
sionary stations the society employs 5 or 6 missionaries, and clothe
and educate about 120 children.
At the last anniversary it was proposed to send an additional num-
ber of missionaries to Africa, and to establish a new mission to
South America.
This society have established a College in the District of Colum-
bia, called the Columbian College. The design of this College is to
educate pious young men called to the work of the ministry. The
number of professors and tutors are 10. The number of pupils in
April 1823, were 59. The expense of the College edifice, including
the ground, and out-buildings, is 70,000 dollars. The expenditure for
the last three years, independent of the College, was 66,596 dolls.
and 15 cts. The receipts for the last year were 22,000 dollars.
German, Evangelical, or Basle Missionary Society.
In 1815 a Missionary Seminary was instituted at Basle, for the
preparation of missionaries for the service of different societies.
This institution has given birth to the German, or what is now call-
ed the Evangelical Missionary Society. This society receives con-


APPENDIX. 183
tributions from Germany, Switzerland and France, and has sent out
missionaries to various parts of Continental Asia.
The course of study at this seminary continues four years, and is
such as to fit the student in every respect for evangelical and mis-
sionary labours. Besides Theology, they study the Latin, Greek,
Hebrew, English, and Arabic languages, and are instructed in ge-
ography, universal history, physic, drawing, and sacred music.
(American) United Foreign Missionary Society.
This society was instituted in 1817, under the patronage of the
General Assembly of the Presbyterian Church and the General
Synods of the Reformed Dutch and Associate Reformed Churches,
with a proviso, that all others who may choose to join them may do so.
The object of the society is to spread the Gospel among the In-
dians of North America, and inhabitants of Mexico and South Amer-
ica, and in other portions of the heathen and anti-christian world.
From the sixth report of the society made in May, 1823, at the
annual meeting in New-York, the following summary is extracted:
The society have instituted and now support five missions, viz:
The Union Mission commenced in 1820, situated on the bank of
Grand River—missionaries 2. Great Osage Mission, 1821, situated
on the north bank of the river Marias de Cein–missionaries 3, as-
sistants 5. Tuscarora Mission, 1821, situated at Tuscarora Village
—missionaries 1. Seneca mission, 1821, near Buffalo–missionaries
1, assistants 1. Cataraugus, 1822, near the shore of Lake Erie-
assistants 1. The number of Labourers at these several stations
are, 7 missionaries, 13 assistant missionaries, and 2 physicians. The
number of schools are 5, and the number of scholars 57. The
number of auxiliary societies recognized by this, are 165.
The income for 1823, was 12,409 dolls, and 93 cts. The expen-
diture 15,372 dolls. and 88 cts.
Methodist Episcopal Missionary Society.
Formed in 1819. Object–To assist the several annual confer-
ences, to extend their missionary labours throughout the United
States, and elsewhere. This society employs 13 missionaries—some
of them are stationary for a set time, at particular places; others
are appointed to travel, and others are fixed as teachers, perform-
ing missionary duties at the same time. Fifty-two auxiliary soci-
eties are attached to this institution. This society in May, 1823,
supported missionaries in Alabama, Missouri, Arkansaw territory,
among the Cherokees, among the Wayandott Indians, among the
Creek Indians, Upper Canada, and on Grand River. The income
for the last year, including the balance on hand at the previous an-
niversary, was 8,851 dolls. 29 cts.-the expenditures 3,740 dolls. 22.
United Domestic Missionary Society
Formed at the City of New-York in 1822.
Objects—To supply vacant churches in the United States, with
temporary preachers, and to aid congregations in the settlement and
support of permanent ministers.
The society have employed during the last year, near 40 clergy-
men, to labour in almost all parts of the Union where destitute
churches were known to exist. A great proportion of them were
employed for a year; some for only a few months. The income for
the year, 3,962 dolls. 51 cts.--the expenditure 3,004 dolls. 11 cts.
181 APPENDIX.
EDUCATION SOCIETIES.

English Christian Knowledge Society.
Formed in 1698. The objects of this society are, 1st. The super-
intendance and support of charity scholars in and about London. 2d.
The dispersion of bibles, prayer books, and other religious publica-
tions. 3d. The establishment and support of missions and schools in
different parts of the East Indies.
It will be observed that this society has been in existence more
than a century. From small beginnings, it has, by the unwearied
exertions and patronage of many of the most distinguished, and
wealthy men in England, extended its usefulness to almost every
part of the globe. Some idea may be formed of the extent of its do-
ings, and the pains its members have exerted to distribute knowledge
in the world, when it is known, that about the year 1813, an abstract
of the annual reports and correspondence of this society from 1709 to
the present time, (1813) was published, and that it composed an oc-
tavo of more than 700 pages. Our plan however, confines us only to
a statement of the success and result of these exertions.
In the report of the society for 1821, the following is an abstract
of the home proceedings. The members of the society were then
14,530. The committee at home and abroad amounted to 225. The
total number of children who appeared by the returns to receive as-
sistance in their education from the society, was 181,946, of whom
16,320 were in London. This number, says the report, falls short
of the whole number of children to whom the aid of the society is ex-
tended, the returns not being fully received.
The number of books stated by the secretary to have been distrib-
uted by the society that year, were as follows: Bibles, 32,199; New-
Testaments and Psalters, 45,682; Common Prayer books, 85,601;
other bound books, 75,550. These were distributed gratuitously, on
the terms of the society. The committee had also distributed during
the year, 827,044 small tracts; and other books and papers to the
number of 176,315–making the total number of books distributed
in that year, one million two hundred and forty two thousand and
ninety one.
Of the society's Family Bible four impressions have been printed,
and about 20,000 copies sold.
The society has a special committee, appointed for the purpose of
counteracting blasphemous and infidel publications. This commit-
tee during the year, issued nine hundred thousand books and tracts
calculated to counteract the influence of these works of darkness.
The receipts of the society from April 1820, to April 1821, amount-
ed to 245,533 dollars, and the payments to 235,150 dollars.
The Christian Knowledge Society have Diocesan committees,
either sent out, or appointed to watch over, and facilitate its objects
in various parts of the world. These committees make annual re-
ports to the society, on the progress of education, the number of
children under care, the number of books distributed, the prospects
of the society &c.
The committee at Bombay in India, report in 1821, That they
have distributed during the year, 170 bibles, 360 testaments and
Psalters, 1391 prayer books, and 5536 other books and tracts. Also
22 copies of the Family Bible, and 22 copies of the Arabic Bible.
The committee at this place had been appointed only three years

APPENDIX. 180
when this report was made. Considerable progress had also been
made in the translation and printing of books for the use of schools,
and for general distribution among the natives.
At Calcutta the exertions of the district committees had been
greatly increased. The number of books received from the society
at that place during the year, was 10,822; of which 5,885 had been
sold or gratuitously distributed. Lending libraries have been estab-
lished there, and it is stated have given much satisfaction to those
who take an interest in the moral and religious improvement of the
country.
The Bengal committee state, that the schools at that place are in
a highly encouraging condition. The children make greater profi-
. than formerly, and the value of education is more duly esti-
mated.
The committee at Madras have made this year a highly interesting
report, from which it appears that the society possesses there consid-
erable property, left it by a Missionary who died in its service at that
place. The property consists of money, the church, the mission
house, and houses occupied by the school teachers; printing press,
and materials for printing and binding books.
The number of scholars at this station are considerable and in-
creasing, and the prospect of the society encouraging.
British Foreign School Society.
This society was formed in 1803. It has for its object the general
diffusion of such useful elementary knowledge, as may fit the poor
for the discharge of the common duties of life; especially to enable
them to read the bible, and to induce them to observe the sabbath.
For the furtherance of this object on correct principles, the soci-
ety have established at London central schools, where those are ed-
ucated, who intend to teach in the service of the society, either at
home or abroad.
At the annual examination of these schools on the 17th anniversa-
ry (1822) the committee were gratified with the progress and good
order of the scholars. At these schools instruction is afforded to
500 boys and 300 girls. The number of children received into these
schools since their establishment is 21,397–viz. 14,188 boys end
7,209 girls.
In Ireland the British and Foreign School Society have in con-
nection 513 schools, containing upwards of 40,000 pupils, all of
which have been established since 1814, - -
By the assistance of this institution, schools have been established
on the same system, or are now in progress in France, Germany,
Russia, Italy, Geneva, Asia, Africa, and America.
This socidty originated in the Lancastrian Institution, and has
adopted, in general, its system of teaching.
The expenditure in 1822, of the home society, was nearly ten
thousand dollars.
(English) African Institution, established 1807.
Object.–Not only to promote the civilization of much injured Af.
rica, but also to watch most carefully over the conduct of those who
might attempt to evade the laws for the abolition of slavery.
The means which the society have used to accomplish their ob-
jects are to enforce the laws passed by Parliament for the Abolition
of Slavery, and to educate the native Africans in their own country-
Through this society remonstrances have been made to all such tº
Q2

as APPENDIX.
tions, as still tolerate this dreadful traffic; and though much has
been accomplished by the unwearied exertions of the institution,
more remains to be done before this trade, so disgraceful to our spe-
cies, shall be universally abolished. Spain, Portugal and France,
still authorize or permit, their subjects to deal in human blood, and
though France and Spain have enacted laws of abolition, still the
traffic is carried on by the subjects of both nations, to a vast extent.
Portegal legalizes this trade. This society then has still much to do,
and in addition to remonstrances and enforcement of the laws, the
education and civilization of the native Africans, as the only means
of preventing their selling each other to Ecropeans, is the only sure
method of accomplishing the great object.
As an example of what may be done to meliorate the condition of
this oppressed race of men, the present state of Sierra Leone, a co-
ony of natives on the western coast of Africa, may be taken.
The establishment of a colony of natives at this place, was un-
dertaken in 1806. At that time the few inhabitants who resided
there were of course in the lowest state of African ignorance and
barbarity. The population of the colony is now 13,000, a consider-
able proportion of which, have been liberated from slavery, being
taken from on board slave-ships, in execution of the abolition laws.
The colony is divided into 14 parishes. Many of these parishes con-
sist of handsome villages, regularly laid out into streets, and contain-
ing good or comfortable dwellings. Upwards of 2000 adults and
children are under the instruction at the schools. Many of them
read and write well, and some have considerable knowledge of
arithmetic and grammar. The people regularly attend public wor-
ship. Many of them are communicants, and are exemplary in their
conduct. Some of the natives are school teachers. Agriculture
and some of the arts have been introduced, and are cultivated, and
in general, regularity and decorum prevail throughout the colony.
The expenditures of the society for the year 1821 were about 5000
dollars.
Hibernian Society.
This society was formed in 1807. Its object is to diffuse religious
instruction among the poor in Ireland, and in order to do this it is
required, that instruction in the common branches of education, be
premised. The society have therefore established schools where
the poor Irish can be taught to read and write, and where they re-
ceive moral instruction at the same time. Elementary books for
children have been published in the Irish language, and have been
generally diffused among the poor who attend the schools.
In the report of this society for 1821, it is stated, that the number
of schools founded by the society was 575–that 41 new schools had
been formed that year, and that the number of scholars under in-
struction, in all, were 53,233.
The schools, it is stated, are under the superintendance of the
following visitors: 176 ministers of the established church; 123 no-
º 7 dissenting ministers; 35 Roman catholic priests; and 25
at 16.5.
The number of bibles distributed by the society since its com-
mencement, is 80,000. -
The expenditures for the year 1821, for salaries of schoolmasters
*** *** Pºçºse of boºks, printing and stationary, and sun-
dries, amounted to 27,791 dollars.

APPENDIX. 187
English National Education Society.
Founded in 1811. The objects of this society are to educate in
the common and useful branches of learning, such poor children of
both sexes, as are denied this blessing from other sources; and thus
to make them capable of obtaining honest livings, and of being use-
ful members of society.
At the eleventh examination of the central school at Ely Place,
London, the society found that the average attendance during the
year at that school had been 493 boys, and 232 girls—making 725,
and that the attendance had improved in regularity.
The committee found that during the year, (1822) 82 new schools
had been formed on the national plan, and had been received into
union. The society having had, already under its protection 1708
schools, this makes the number 1890.
The total number under education in schools united to the socie-
ty, besides those who are training in, those formed on its principles
though not received into union, amount to about 250,000.
In the schools at Bombay, there were when last reported, 1023;
and in those of New Brunswick about 1800 scholars.-The annual
income of this society exceeds 10,000 dollars.
(English) Prayer Book and Homily Society.
This society was formed in 1812.
Objects—To offer religious instruction, not only to the poor, who
are unable to purchase books, but to the thoughtless, who neglect
such instruction. Also to translate the formularies of the church
into the different languages of the heathen world.
In the report for 1822, it is stated that the number of prayer books
and psalters circulated during the year, was 9433, making the total
number of prayer books issued by the society since it was formed
33,730, and the total number of psalters 10,044. The number of
Homilies, Articles, and Ordination Services, as tracts, disposed of
during the year, were 58,648. Besides this number, the society
had printed at Amsterdam 5000 Homilies, 5000 do. at Bremen, 2000
at Malacca, and 8000 at Toulouse, Montpelier, and Monaco. The
society have procured translations of Homilies into Spanish, Dutch,
German, French, Greek, Arabic, Chinese, and Italian languages.
The expenditures of the society for 1822, were 8,222 dollars.
American Colonization Society,
This society was formed at Washington in 1817. The secondar-
ticle of the constitution will show the objects of this society.
“ART II. The object to which its attention is to be exclusively
directed is to promote and execute a plan for colonizing, (with their
consent,) the Free People of Colour residing in our country in Af-
rica, or such other place as Congress shall deem most expedient;
and the society shall act to effect this object, in co-operation with
the General Government, and such of the States, as may adopt reg-
ulations upon the subject, - -
In accordance to the plan of the society to send a colony of col-
oured people to Africa, measures were taken to obtain liberty of
the natives, and a grant of land for this purpose; both were accord-
ingly obtained without difficulty. The location first fixed upon was
Sherbro Island, situated in Western Africa, and in extent about 22
miles by 12 -
A place for the colony being thus prepared, and the American

183 APPENDIX.
Government co-operating with the Society, in 1819 the United
States sloop-of-war Cyane, accompanied by another vessel charter-
ed by the society, to carry out colonists, sailed for the African coast.
The Cyane was commissioned to guard the coast for one year, for
the purpose of seizing all such American vessels, as attempted to
bring away slaves. The chartered vessel carried out about 80 col-
oured people as colonists, and a settlement was established under
favorable circumstances. The spot was, however, found to be un-
healthy, and the society received the melancholy tidings that most
of the whites had died within a few months after their arrival at
Sherbro.
This settlement was therefore abandoned and another tract of
land in the country of Grand Bassa was obtained of the natives as a
place of settlement.
This lies a considerable distance from the former place. This
tract of country is from 30 to 40 miles square; for which the head-
men of the country agreed to receive an annual tribute, amounting
to about 300 dollars. Circumstances, however, changed the opin-
ions of the agents in respect to settling at this place, it being found
that Cape Mesurado, if the land could be obtained, presented supe-
rior advantages, as a location for the colony, to any other portion of
the coast. On application to the head-men, the agents concluded a
purchase of the whole Cape. To this place, therefore, the colony,
consisting of about 100 people of colour, have been removed, to-
gether with the agents, missionaries, &c.
By the most recent intelligence from this colony, there is every
prospect, that the objects of the society will finally be in a good
measure accomplished. The natives are friendly to the whites, and
to the undertaking; the place of settlement, after so many difficul-
ties, is formed to answer the expectations of the colony—and the
people of colour in this country are not unwilling, but many hun-
dreds are known to be anxious to join the colony.
Calcutta School Book Society.
Formed in 1818, for the purpose of facilitating and assisting the
operations of all other undertakings, engaged in Native Education.
One of the regulations states, the object of the society shall be the
preparation, publication, and chean, or gratuitous supply of works
useful in schools and seminaries of learning.
The society is proceeding with much vigour in the preparation of
elementary tables and books in the Bengalee, Hindoostanee, Per-
sian, Arabic, Sanscrit, and English languages.
Calcutta School Society.
Formed in 1818, with the design to assist and improve existing
schools, and to establish and support any further schools and semin-
aries which may be requisite. It is also an object of this society to
select pupils of distinguished talents and merit, from elementary
and other schools, and provide for their instruction in seminaries of
a higher degree, with a view of forming a body of qualified teachers
and translators.
This society has a considerable annual income by subscription,
and it is believed that the undertaking will be finally crowned with
success. This society has under instruction upwards of 4000 chil-
stren. -
British India Company.
This society was formed in London 1821

APPENDIX. 189
Object—The promotion of the Intellectual and Moral Improve-
ment of the native inhabitants of British India.
The intention of the society is to promote the translation of books
into the Hindoo language on an extensive scale ; to assist in form-
ing a body of native translators, some of whom may be encouraged
to visit England, and be instructed in the English language, scien-
ces and literature; to send out European professors and teachers to
India; and generally to adopt all other practicable means of intro-
ducing into the schools and seminaries of India, and parts adjacent,
the most approved systems of literary and moral instruction.
(Paris) Society for Elementary Instruction.
From a report of this society in 1822, it appears that 157 new
schools had been formed during the year 1821, making in the whole
number, 1400 schools. The French government, it is stated, uni-
formly support these schools. The society are making efforts to
multiply Sunday schools. In several prisons schools have been es-
tablished with the best effects on the morals of the prisoners. A
great number of testaments had been distributedamong the scholars.
Near 200,000 children receive instruction from this institution.
American Education Society.
This Society was formed August 29th 1815. The object in view
is the Education of pious young men for the ministry. The princi-
ple hitherto maintained by the board with regard to expenditure is,
that no more aid can be granted for the assistance of any young man
than is necessary to preserve him from discouragement, and insure
success to his personal exertions; hitherto each Beneficiary has
been required to give a promissory note for one half the amount al-
lowed to him. Many of the Beneficiaries teach a part of the year,
and by their personal exertions do much for their support. The
total amount of receipts in cash by this society during the seven
years of its existence is $76,000. The society has now a permanent
fund of $21 ,800 and has afforded assistance to three hundred and
fifty-four young men. Thirty-five Beneficiaries have already com-
pleted their collegiate education. This Society has greatly increas-
edin its resources, and in its usefulness since its establishment.
TRACT SOCIETIES.
(London) Religious Tract Society.
Instituted in iº99. Its object is the diffusion of religious know-
ledge and moral instruction, by the gratuitous dispersion or cheap
sale of varied and appropriate tracts. These tracts are all compo-
sed on the principles common to christians; and the society is con-
ducted by persons of various denominations. For the first fourteen
years after the establishment of the society, the number of tracts
distributed, averaged about one million per year.
The report of the committee at the 23d anniversary (1823) states,
that the tracts issued during the year was 5,222,470; and that the
whole number issued since the institution of the society, amounted
to forty-five millions. The expenditure for the year, for printing
and paper, rent, taxes, travelling expenses, salaries, and incident-
als, amounted to 41,065 dollars.

190 APPENDIX.
-
Church of England Tract Society.
This society was formed in 1811, at Bristol. “Its object is to
circulate, in a cheap form, among the poor members of the Church
of England, her homilies, the lives of her reformers and martyrs—
extracts from their writings, and from the publications of her bish-
ops; with short pieces illustrative of the primitive history, constitu-
tion, and discipline of the Church.”
The yearly reports of this society tend to show that much good
has been effected by its exertions. The number of tracts distribu-
ted by the society in 1822, was 123,504. The whole number of
tracts printed, exceeds 1,500,000.
The expenses of the society during the year 1822, were $2,175.
New York Religious Tract Society.
Instituted in 1812. The object of this society is to awaken the
attention of the thoughtless and irreligious, to the subject of religion.
“To bring the reader to the house of public worship-to awaken
his conscience, even in his bed chamber, to draw him as with the
cords of a man until he is placed within the sound of the Gospel.”
Since the last report the society have published 20 new tracts.
During the year, 162,057 English, 6,300 French, and 6,100 Spanish
tracts have been sold and delivered. Of these, 15,305 have been
drawn out by subscribers, and 30,871 have been delivered to the
Female Branch Society. The whole number of tracts printed by
the society since its formation, is 1,307,244.
The income of the society for the year, was 2,219 dolls, 84 cts.
—the expenditure, 2,143 dolls. 66 cts.
New England (or American) Tract Society.
Formed at Boston in 1814. Object—“to promote the interest of
wital godliness and good morals, by the distribution of such tracts, as
shall be calculated to receive the approbation of serious christians
of all denominations.
The report of this society for 1822, stated, that from the general
depository at Andover, there have been issued during the eight
years since the society was formed, between two and three millions
of tracts. The whole number printed was at that time 2,924,000.
The number of pages sent the past year to the depositories, (of
which the society have near 100 in dfferent parts of the country) is
3,527,000. Of the Christian Almanac, a source of revenue to the
society, 40,000 were sold during the year. -
Religious Tract and Book Society for Ireland.
This society was formed in Ireland in 1814, and in 1820 an aux-
iliary was formed in London, called the London Auxiliary Society,
in aid of the Religious Tract and Book Society for Ireland.
The object of this society is to furnish the poor Irish with books
and tracts of a moral, instructive and religious kind, either gratui-
tously, or at a cheap rate, so as to make such books take the place
of immoral books now in use, as well as to supply those who do not
read at all.
In the report for 1822, it is stated, that 8,244 books and 103,427
tracts have been sold during the year. The expenditure for the
year had been 11,831 dollars.
Hartford (Ct.) Evangelical Tract Society.
Formed in 1816. The number of tracts distributed by the soci-
ety during the year 1823, were 8,203; the whole number distributed

APPENDIX. 191
since the society was formed, is 294,333. The amount of receipts
for the year, was 262 dolls. 20 cts.
New-York Methodist Tract Society.
Formed in 1817. During the year 1822 the society published
ninety thousand tracts; the expenditure was 319 dolls. 16 cts.
Maryland Prayer Book and Homily Society.
Formed in 1818. Since the society was organized 10,500 prayer
books have been purchased, of which number 772 have been gratu-
itously distributed, and 359 copies have been sold at cost prices.
The society have printed 2000 copies each of the first, second and
fourth homilies of the church as tracts, of which number 75 have
been distributed and 1400 sold. -
The Swedish Tract Society, established in 1808, has distributed
one million five hundred thousand tracts since its organization. The
Baptist Evangelical Tract Society, established in 1811, has distri-
buted four hundred thousand tracts. The Tract Society establish-
ed in Liverpool in 1814, has already distributed upwards of two mil-
lion five hundred thousand tracts. Besides the tract societies men-
tioned, there are numerous others in various parts of the world;
some have commenced operations in Asia and Africa.
Domestic and Foreign Missionary Society of the Protestant
Episcopal Church in the United States.
This society was formed in 1822 and held its first annual meeting
at Philadelphia May 20th, 1823. For the first year it has been the
leading object with the committee of the Society to prepare for
future efforts, auxiliary Societies have been established, agents to
make known the object and increase the funds of the Society have
been sent into several of the eastern western and southern states.
The disposable funds are 3,790 dolls, there is also a permanent fund
of 1,206 dolls, arising from twenty percept. of all money coming
into the treasury. -
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