upon every composition of their own in explaining the scriptures to be a profanation; but instead of preaching, they read some of the homilies of the Greek fathers, which they have translated into the Russian language for that purpose. After reading the gospel, they begin to say mass in the following manner: The priest, attended by his sacristan, approaches the altar, and bows to it; which done, he puts some red wine in the chalice, for the Russians use no other, and mixes it with water. Having broken a piece of leavened bread, he puts it into the wine, and then consecrates them both, by reading several prayers, which takes up about half an hour. After this, he takes with a spoon, all at once, the bread and wine out of the chalice, and so takes the communion by himself without any person joining him; unless they should happen to bring to him, at that time, a sick child, unto whom he gives a morsel of bread, steeped in wine. .. Great part of their devotions consist in attending at these masses, and they have vast numbers of waxcandles burning, while they people are busy in kissing their images. They are not very strict in the observation of Sunday, except in going to mass, for after that is over, many spend the remainder of the day in rioting and drnukenness. They look upon baptism as a ceremony, absolutely necessary to salvation, which is the reason the poorer sort have their children baptized as soon as they are born, but the rich, who are not so superstitious, wait till they think proper. They always baptize their children in the church, unless there be very weighty reasons to the contrary. They consecrate the water first, and chuse no more than two godfathers for the first child, who are to stand for all the rest afterwards, unless prevented by sickness, absence, or death; and although a child be in ever such danger of dying, yet he cannot be baptized by any but the priest, who performs the ceremony in the name of the Father, of the Son, and of the Holy Ghost. But previous to the baptism, the priest exorcises the child by crossing it, and commanding the devil to come out of it; for they are firmly persuaded, that the unclean spirit resides in it before the ceremony, which must be preformed at the door of the church without. They believe, that if an unbaptized child was to be carried into the church, it would be real profanation, and there would be a necessity for them to consecrate it anew. After baptism, the priest hangs a cross of gold, silver, or tin, about the child's neck, which he is to wear till his dying day, and such as are found without it at their death, are denied Christian burial. They reason why they are so particu lar on that head, is, they would have the Christians distinguished from the heathen Tartars, of whom there are many thousands in the empire. Every person has a particular saint appointed him as a patron, and to him prayers are addressed every day. The Russian laity receive the sacrament of the Lord's-supper with great marks of devotion; and they have two sorts of bread which they use in the communion, which must be unleavened, and baked by the widow of a priest who is past child bearing. One sort of bread is for those who are sick, and the other for such as' communicate at church. The first they consecrate on Holy-Thursday only, and is kept all the rest of the year till they want it. The other is consecrated at mass, and as we mentioned before, they mix with it a certain quantity of warm water; because, say they, the blood and the water flowed from our Saviour's side. In this liquor they steep the pieces of bread and consecrate them together, giving both the bread and wine to the communicants. The priest when he gives the elements, says, "This is the true body and blood of Christ, spilled for thee and many more, for the remission of thy sins; as often as thou receivest it, do it always in commoration of Christ. God grant that thou mayest receive it for thy salvation." They communicate on Saturdays, after having. prepared themselves by fasting, and made a confession of their sins to the priest. Some of the devotees, after they have received the sacrament, keep their beds all the rest of the day, lest they should commit any sins; vainly imagining, that there is some hopes of escaping temptations in secret; whereas, where they to think as every Christian ought to do, they would be convinced, that it is the Almighty power of God alone that can preserve them from temptation wherever they are. age, he Like the Greeks in the Levant, they give the communion to babes, but only one half of the quantity which the give to those who are grown up; but if a young one is past seven years of may have the whole quantity if he pleases. They also give it to dying persons after the extreme unction, which they use in the same sense as is practised by the Roman Catholics. After the sick person has received the communion, they give him neither food nor medicines, unless there be apparent signs of his recovery. No person can be admitted to the communion in the church, until they have made a complete confession of their sins, and gone through a course of fasting for the space of eight days; during which they are enjoined by the priest to live on nothing but coarse bread and small beer. The other rules to be observed by the Russians in their fasts are the following: To abstain from flesh, and all things having any relation to it, such as eggs, butter, cheese and milk; from all sorts of strong liquors, to which the Russians, in common with the inhabitants of all cold northern countries, are very much addicted. At the same time, they are to abstain from the marriage bed; and, in a word, from all sorts of carnal pleasure whatever. As the Roman Catholics are not bound to observe such strict rules, so the Russians often ridicule them on that point, telling then what is really true, namely, that there fast days are the most voluptuous feast days. Thus with respect to fasting, the Russians, as well as the Greeks in the Levant, keep real instead of nominal fasts; whereas, if a person wants to indulge his appetite in the choicest articles of gluttony and voluptuousness, he ought on a fast day, to dine with a Roman catholic. quent, that there is seldom a morning in which they do not find several dead bodies in the streets, and such is the general madness, that the murderer is seldony discovered. As for their marriages, they have many strange ceremonies, but divorces are so frequent among them, that the Greeks in Russia, are often ridiculed by the Greeks in the Levant. It must however be acknowledged, that this is not the practice with those who reside in Livonia, where Petersbourgh is; for the vast number of strangers from almost everypart of Europe, who visit and reside in that rising city, contribute more towards civilizing the manners of the people than any human laws whatever. It' was these foreigners who first set the example to the Russian nobility, by shewing them in what an harmonious manner they lived with their wives, and how tenderly they brought up their children; and. so earnest was Peter the Great, to root out of the minds of his people all sorts of vulgar prejudices, that he married a wife, who was of no higher rank than the widow of a Saxon corporal of dragcons. and lived with her to the last. The same great man sent circular letters to the bishops and clergy, desiring they would discountenance divorces in all cases except adultery, where they are justified in taking place upon the principles of natural reason. As the priests among the Greeks in the Levant, so those among the Russians are allowed to marry, nay it is absolutely necessary, the Russians say, they should marry, and no persons whatever are admitted to holy orders, unless they are either married, or under a solemn vow to enter into that state. Every priest must marry a virgin, and one whose character is irreproachable; and if she happens to die, he must never entertain the least thoughts of ever marrying again. The Russians, if we may rely on the veracity of most of our accounts, are strangers to the pleasure that attends on conjugal love and affection; but we need not travel so far to find Besides their ordinary fasts, they have four solemn ones, namely, forty days before Easter; these agree with what we call Lent. The second fast begins eight days after Whit-Sunday, and ends with the feast of St. Peter and St. Paul. The third is kept in honour of the blessed Virgin, and begins on the first of August, and continues till the feast of the Assumption. The fourth begins on the twelfth of November, and continues till Christmas. During all these fasts they are not to eat flesh, eggs, butter, milk, cheese, nor any thing that has the least relation to animal food. When we consider the number of these fasts, and the levity with which they are kept, we shall find, that the Roman catholics are more political than the Greeks; but the Greeks, as well in the Levant as in Russia, are more sincere. The Roman catholics have appointed their fasts in such a manner, that they do not give much trouble to the people; and even when they think them burthensome, nothing is more easy than to procure a dispensation. But the Greeks in the Levant and in Russia keep such long fasts, that one would imagine their whole bodies were emaciated: and such is their belief of the necessity of attending to every thing enjoined by the priests, that they seldom ask them to dispense with the severity, except on the most They have also, previous to Lent, a sort of carni- and loose and profligate on both sides, should be aval, which lasts eight days, and is called by them lease for years only, as it is amongst some people of the Butter week," because after it is expired their good sense and discerning judgements. For after fast begins. During the time they call Butter-week, all, why should we damn our souls in damning they commit the most outrageous excesses in drink argent occasions. such husbands as are cold and indifferent to their consorts: and it is pity that a match, where the parties have no manner of regard or value for one another, nay where they have often an aversion for i each other, where they are at perpetual variance,, others? The Christian religion, it is true, requires crimes so that it is dangerous for any sober person, and tribulations, but then it allows us to fly from ing, which generally lead them into all sorts of that we should be regenerated in the midst of crosses i particularly the streets.. On these occasions murders are so fre a stranger, to go along, or even cross No. 15. persecution. Notwithstanding the Russians have ¡ so little love and affection for their wives, yet they ᏎᎢ . keep keep them under a world of restraint. It is true, however, that Peter the Great on his return from his travels, discouraged and put a stop, in a great measure, to these tyrannical proceedings. Before that time, the wives were, either through jealousy and an hereditary custom, or out of contempt and disrespect, charged never to appear when their husbands made any public entertainments. The same custom has been kept up and observed in the Netherlands, but without any compulsion on the part of the husbands, who in that particular seem to have retained some small remains of the jealous temper and constitution of the Spaniards. The Czar ordered that the women should be invited with their husbands to all weddings, and other public diversions. He decreed likewise, that no marriage should be solemnized till after several interviews between the parties, and till both of them had testified their mutual consent and approbation; whereas before his time the young men were not allowed to see their mistresses, much less to discourse with them about marriage, or make them any protestations of their love and constancy. Their fathers and mothers then made all their matches for them, and the young couple were not permitted to see each other till after their nuptials, or, at most, till the day before. At this interview, the intended bridegroom accompanied by several of his friends, paid his young mistress a formal visit at her father's house; where the young lady with several of her favourite companions, waited to receive them. After some few compliments past on both sides, the young lady presented her gallant with a glass of brandy, as a tacit intimation of her choice, and the respect she had for him above the rest. After this interview, they were expressly enjoined, not to see each other any more till they were actually at church; but there were several exceptions to this grand rule; for it sometimes happened that a young fellow that expected to be wedded to a beautiful woman, was linked to one very deformed: Olearius very justly attributes their bad œconomy to such deceitful weddings. Peter the Great expressly ordered, that no marriage should be celebrated without the consent and approbation of both parties, or without their seeing, and visiting each other, at least for six weeks together, before the solemnization of their nuptials. The author of the Religion of the Russians has inserted one custom observed on these occasions, which is very singular, that is, the father of the intended bride renounces his paternal authority over her, after he has given her two or three gentle strokes with a rod, which he delivers at the same time to his intended son-in-law. But to proceed to those ceremonies which relate more nearly to the nuptials. Some short time before the day appointed for the wedding, their quality, or such as affect to follow their example, hire two suachas, (so the Russians call the two female managers or superintendants of their weddings) one to act the part of the intended bride, and the other on behalf of the bridegroom. The suacha, or agent for the former, must attend at the bridegroom's house, in order to make the necessary preparations, for the bridal bed, and lay it upon forty sheaves of rye, or some other sort of grain; she must also take care that it is encompassed rouud with several hogsheads of wheat, barley and oats, which are symbols of fruitfulness and plenty. The day before the nuptials are to be solemnized, is spent for the generality, in sending presents to the bride, which must be conveyed to her by the hands of the bridegroom's suacha. Amongst all these nuptial compliments nothing is more agreeable to the Russian ladies than a box of paint; for as we are informed, their most celebrated beauties never scruple to make use of it, being induced thereto either through an habitual practice, or the depravity of taste, which at this very day equally conceals under a thick lay of red, the beautiful or sallow complexions of our British ladies. In the evening of their wedding-day the bridegroom, accompanied by a numerous train of his nearest relations and acquaintance, goes to wait on his mistress, the priest who is to solemnize their nuptials riding on horseback before them. After the previous congratulations, and other compliments customary on such joyful occasions in all countries, the company sit down to table. Notwithstanding there are three elegant dishes instantly served up,, no one takes the freedom to taste of them. At the upper end of the table is a vacant seat intended for the bridegroom. Whilst he is earnest in discourse with the bride's relations, a young gentleman takes possession of his chair, and never resigns it without some valuable consideration. As soon as the bridegroom has thus redeemed his seat, the bride is introduced into the room, dressed as gay as possible, but covered with her veil. A curtain of crimson taffety, supported by two young gentlemen, parts the lovers and prevents them from stealing any amorous glances from each other's eyes. In the next place, the bride's suacha, or agent, wreathes her hair, and after she has turned up her tresses, puts a crown upon her head, which is either of gold or silver gilt, and lined with silk, and of greater or lesser value, in proportion to the quality or circumstances of the person for whom it is intended. The other suacha is employed in setting the bridegroom off to the best advantage. During this interval, some women that are present sing a thousand little merry catches to divert them. The bride-maids strew hops upon the heads of the company. Two lads after this bring in a large cheese, and several rolls of little loaves in a hand basket, with curious sable tassels to it. Two of the bride's attendants bring in another cheese, and the same quantity of bread upon her particular account. All which provisions, after the priest has blessed them, are carried to the church. At last, there is a large silver bason set upon the table full of small remnants of satin and taffety, with several small pieces of silver, hops, barley, and oats, all mingled together: The suacha, after she has put the bride's veil over her face again, takes several handfuls of this medley out of the vason, and strews The next it over the heads of all the company. ceremony is the exchange of their respective rings, which is performed by the parents of the new married couple. The suacha conducts the bride to church, and the bridegroom follows with the priest, who, for the most part, indulges himself in drinking to that excess, that he is obliged to have two attendants to support him, not only whilst he rides on horseback to the church, but all the time he is there performing the matrimonal service. joined let no mañ put asunder." As soon as this merry and Their nuptial ceremonies thus far concluded, the' bride goes home in a Russian car or sledge, attended by six flambeaux, and the bridegroom on horseback. The company come after them. As soon as they are all within doors, the bridegroom sits down at the table with his friends; but the women conduct the bride to her bed-chamber, and put her to bed. Afterwards, some young gentlemen wait on the bridegroom with their wax apers in their hands, and conduct him to his lady's appartment. As soon as they are within the chamber, they leave their lights upon the hogsheads that surround the nuptial bed, and afterwards withdraw; But the bride wrapped up in her night gown, jum; s out of bed, approaches her husband with abundance of respect, and makes him a very submissive and respectful courtesy. This is the firs: moment that the husband has had an opportunity of seeing his wife unveiled, and they sit down to table, and sup together. Amongst other dishes, their is a roast fowl set before them, which the husband tears to pieces, throwing that part which he holds in his hands, whether it be the leg or the wing, over his shoulder, and eating the remainder. Here the ceremony ends. The spectators withdraw, and the new married couple go to bed. An old domestic servant stands centinal at the chamber door. Some of the company, who are more superstitious than the rest, spend inchantments for the this interval of time in using good success of this secret love-adventure. Some One part of the pavement of the church, where the ceremony is performed is covered with crimson taffety, and another piece of the same silk is spread over it, where the bride and bridgroom are appointed to stand. The priest, before he enters upon the office, demands their oblations, which consist of fish, pastry, &c. Then he gives them his benediction, and holds over their heads the image of those saints which were made choice of to be their patrons: After which, taking the right hand of the bridegroom, and the left of the bride within his own hands he asks them three times whether they sincerely consent to, and approve of their marriage, and whether they will love each other for the future as is their bounden duty so to do. When they have answered Yes, all the company in general take hands, and join in, a solemn dance, whilst the priest sings the 123th Psalm (according to the Hebrew computation) in which almost all the blessings that attend the married state are enumerated. The priest as soon as the psalm is finished puts a garland of rue upon their heads; but if the man be a widower, or widow, then he lays it upon their shoulders. The ceremony begins with these words, travellers tell us, that this old servant, as soon as it' the woman? "Increase and multiply," ," and concludes with that ather solemn direction, which the Russians never is proper, attends nearer the bedside to be informed understand in a rigorous sense, "Whom God hath of his success and satisfaction, the kettle drums and trumpets trumpets proclaim the joyful news and the bathing vessels are instantly prepared for the refreshment of the happy pair. The following days are spent in all the demonstrations of joy and rejoicing imaginable. The men indulge themselves in drinking to excess. And whilst the husband carouses with his friends, and drowns his senses in intoxicating liquors, the bride if we may rely on the veracity of some travellers, improves these few remaining hours of liberty to the best advantage, and revels in her lover's arms. From all that has been here said concerning their marriages, we find that they retain many of those customs which were in use among the ancient Scythians, from whom they are descended. There is however, great reason to hope, that knowledge, in the course of time, will lead them off from such foolish and ridiculous practices. We shall in the course of this work have occasion to mention something concerning the marriage ceremonies in a country inhabitanted by Protestants, where some things are almost as ridiculous as those here described; for ancient customs may be modified, but they are not easily eradicated, The Funeral Solemnities of the Russians. The last thing we shall take notice of is, the manner in which they bury their dead, and the respect which the living shew to the deceased, all which arise from a natural sentiment in the minds of men ; for it has been often observed, that those who shew no respect to the bodies of their deceased relations, will never have much compassion for the living. Every sort of indignity shewn to the deceased, indicates a hardened heart; for as we were formed inthe image of God, so our bodies should be decently interred. Their funeral solmnities are as remarkable in all respects as their nuptial ceremonies. As soon as a sick person is expired, they send for the relations and friends of the deceased who place themselves about the corpse, and weep over it if they can. There are women i kewise who attend the mourners, and ask the deceased what was the cause of his death? Were his circumstances narrow and perplexed? Did he want either the necessaries or conveniencies of life, &c. The party deceased being incapable of making any answer, they first make the priest a present of some strong beer, brandy, and metheglin, that he may pray for the repose of the soul of the deceased. In the next place, the corpse is well washed, drest in clean linen, or wrapped in a shroud, and shod with Russia leather, and put inte a coffin, the arms being laid over the stomach in the form of a cross. The Russians make their coffins of the trunks of hollow trees, and cover them with cloth, or at least with the great coat of the deceased. The corpse is not carried, however, to church, till it has been kept eight or ten days at home, if the season or circumstances of the deceased will admit of such a delay. Who would imagine such a vain and ridiculous custom as this should make any stinction between a courtier and a citizen, a rich and an indigent person? But it is doubtless a received opinion, that the longer they lie in this world the better reception they shall meet with in the next. But be that as it will, the priest incenses the corpse, and sprinkles it with holy water till the very day of its interment. The funeral procession is ranged and disposed in the following manner. A priest marches in the front, who carries the image of the particular saint who was made choice of for the patron of the deceased at the time he was baptized. Four young virgins, who are the nearest relations to the deceased, and the chief mourners follow him; or for want of such female friends, the same number of women are hired to attend, and perform that melancholly office. After them comes the corpse, carried on the shoulders of six bearers; If the party deeeased be a monk or a nun, the brothers or sisters of the convent to which they belonged, perform this friendly office for them. Several friends march on each side of the corpse, incensing in and singing as they go along, to drive away the evil spirits, and prevent them from hovering round about it. The relations and friends being up the rear, each having a wax taper in his hand. As soon as they are got to the grave, the coffin is uncovered, and the image of the deceased's favourite saint laid over him, whilst the priests repeat some prayers suitable to the solemn occasion, or read some particular passages out of their liturgy. After that, the relations and friends bid their last sad adieu, either by saluting the deceased himself, or the coffin in which he is interred. The priest, in the next place, comes close to his side, and puts his passport or certificate into his hand, which is signed by the archbishop, and also by his father confessor, who sell it at a dearer or a cheaper rate, according to the circumstances of those who purchase it. This billet is a testimonial of the virtues and good actions of the deceased, or at least of his sincere repentance for all his sins. When a person, at the point of expiration, is so happy as to have the benediction of |