lady, the usual signal was given by singing Halleluja; but in other parts of the east, it was by striking one piece of wood against another. It is not certainly known, at what time bells were first used in the Western church, but it is generally supposed to have been about the beginning of the seventeenth century; although the popish writers, particularly cardinal Bona, have attempted to make them as ancient as the time of Constantine the great; because the heathens in that age used small belis in their temples, to put the people in mind of devotion; but this author is not countenanced in his opinion, by any writer of repute. word, all those natural afflictions which men are subject to in this life. He then dips a brush, or sprinkler, in the holy water, and sprinkles it three times over the bell, saying, I baptize thee in the name of the Father, the Son, and the Holy Ghost. Then the vessel containing the oil is opened, and the officiating priest dips the thumb of his right hand into it, and applies it to the middle of the bell, signing it with the sign of the cross. Then the twenty-eighth psalm is sung, and the bell is crossed seven times, and dedicated to a particular saint. Last of all, the bell is perfumed with myrrh and frankincence, and the whole is concluded by a prayer, which is called "the dew of the Holy Ghost. When the Turks became masters of Constantinople, they prohibited the Greeks from making use of bells, for which reason, those poor afflicted people, hung upon trees bent plates of iron, like those According to the Romish writers, these ceremoon our cart wheels, with holes in them lengthways, nies point out some particular mysteries. Thus the and upon these plates, they chimed with little iron consecration of the bells, points out the duty of pashammers, to call the monks together to prayer. In tors; the washing with holy water, points out the the Romish church, there is much superstition prac-sacrifice of baptism; the seven crosses, that pastors tised in the use of bells, and they are said to repre- should exceed all other persons in the graces of the sent the duration of the gospel, the sound of which holy spirit; and that as the smoke of the perfume is gone out into all lands. They likewise represent rises in the bell and fills it, so a pastor, adorned the faithful praising God, and the ministers preach- with the graces of the spirit, receives the perfume ing the word. A bell cannot be used in a Roman of the vows and prayers of the faithful. But some Catholic church, till it has been consecrated in the of their writers have carried the mystical meaning following manner : of bells still farther. Thus they tell us, that the metal signifies the strength of the preacher's understanding, and the clapper his tongue; the stroke of the clapper, the tongue's censure of vice; and that which holds the clapper, the moderation of the tongue. The wood to which the bell is fastened, denotes the wood of the cross; and the parts to which the wood is fixed the oracles of the prophets. The iron by which the bell is fixed to the wood, points out the preacher's attachment to the cross of Christ. There are likewise several mysteries in the bell ropes; thus the three cords of which the rope is made, points out the three senses of the scriptures, viz. the historical, moral, and allegorical. In the same manner the heathens discover mysteries in their bells, but the Turks will not suffer a bell in their places of worship. The bell is hung up, and disposed in such a manner as to leave room for certain persons to walk round it: having previously prepared a pot of holy water, another of oil, and one of salt, with incense, myrrh, and cotton, with a piece of bread, the priest begins the procession, attended by the principal persons in the parish, particularly those who contributed towards furnishing the church with a bell. The procession begins at the vestry, and the priest who officiates, having seated himself near the bell, delivers a discourse to the people, concerning the nature of the ceremony. He then mixes some salt with holy water, and repeats a prayer in Latin, begging that God would make the bell efficacious in the driving away evil spirits, in exciting people to devotion, to prevent tempests, earthquakes, and in a No. 4 The An ACCOUNT of the RELIGION of PEGU. PEGU is one of the provinces situated beyond the Ganges, and the established religion is paganism. In their sentiments, the people hold the same belief as was professed by some of the Christian heretics, particularly the Manicheans; for they affirm, that there are two supreme powers, the one good and the other evil. For this reason, they sacrifice to the devil, as the author of all evil, and not to the good being, because they believe he cannot or will not hurt them thus they adore the devil, to procure his favour and indulgence, and to him, though under different images, they offer up their vows and prayers, They believe in an eternal succession of worlds, and that as soon as one is burnt up, another springs out of its ashes. They have such an exalted notion of the sanctity of crocodiles, that they believe such as are devoured by them, are carried up to heaven. They believe that apes have human souls, and that they formerly were men; but to punish them for some crimes they had been guilty of, the gods transformed them into their present shape. But the creature most adored by them, is the white elephant; and one of the king of Pegu's titles is, lord of the white elephant. All these creatures are served in dishes of silver, curiously gilt, and when they are led out for an airing, musicians 'play before them on different sorts of instruments. As they walk along, six persons of distinction hold a canopy over them, and when they return, one of the king's gentlemen ushers waits with a silver bason and washes their feet. The temples in Pegu are called Varellas, and are all built in the form of pyramids, having the basis very broad; and it is related, that in one of them are no less than one hundred and twenty thousand idols; but probably, many of these are small, and perhaps some of them are no more than hieroglyphics, which is customary throughout most parts of the east. As there are many pilgrims who visit these temples, so most of them are endowed with great riches, and in the porch is a large font, where they wash their feet. Their first act of worship is to lay their hands on their heads, as a sign of reverence, due to the object of their adoration. Besides these temples, which in some sense may be called their cathederals, or capital churches, they have many smaller ones, which answer the same end as parish churches, and these are called Kiacks; but they are only the great ones that are visited by the pilgrims, for in them alone the grand sacrifices are offered, the chief idols have their altars, and the priests of the highest reputation reside. As the devil is the grand object of their worship, so they have many altars erected in honour of him, and these are adorned with flowers, and sacrifices are daily offered on them, to appease his wrath, and obtain his favour. When they are seized with sickness, they make solemn vows, that if they recover, they will erect altars, and offer up sacrifices upon them; and some of their devotees run through the streets of their cities, in the morning before daylight, with torches in their hands, and carrying baskets full of rice, exclaiming, that they are going to supply the devil with all sorts of provisions. Their intention in this, is to prevent the devil, for that day, from roving about seeking whom he may destroy. If a dog happens to follow at the heels of one of these devotees, then they sincerely believe that the devil has given him a commission to devour what they were carrying to the altar, and without farther ceremony, they throw it on the ground. Others never taste their victuals till they have thrown some part of it behind them, which is either eaten up by the dogs, or by devils, as they imagine; for they believe that dogs are sent as ambassadors from the devil. Nay, it sometimes happens, that when a fit of devotion seizes the master of a family, he will retire from his house for a whole month, taking his wife and children along with him, and leave the possession of it to the devil; and in all cases of that nature, the house is left very clean and genteely furnished. Throughout the whole of this kingdom, Monday is set apart for religious worship, and on that day their priests, whom they call Talapoins, preach sermons to the people in their temples. They have several solemn festivals, one of which is called Sepan-Giache, and is a kind of pilgrimage, which the king and queen, with all the royal family, and a great concourse of people make to a place about twelve miles from the capital. On the morning of this festival, the king and queen set out in a triumphal chariot, so elegantly adorned with jewels and and precious stones, that it dazzles the eyes of the spectators, who behold it with silent admiration. Another of their festivals is called Sapan-Catena, and consists partly in making small pyramidical figures to please the king and his wives. As the king is to be the judge of every artist's performance, so they all conceal themselves in different apartments, that none may see each others works before they are presented to the sovereign. Such of the performances as are approved of, the king takes along with him, and this the artist considers as one of the highest honours that can be conferred upon him. Another feast is called Sapan-Daiche, and it is properly one of their water festivals. The king, with all the royal family, sprinkle themselves with water, in which roses have been steeped; and all the civil, as well as the military officers, follow their example. Some of this water is thrown out of the windows upon the heads of the populace as they pass along, but many of them are so regardless of it, that they keep themselves within doors. All their solemn festivals are regulated by the change of the moon, and they have one called Sapan-Donon, on which day their watermen, or those who ply at their ferries, row for a prize, and whoever obtains it, receives a robe from the king, which he wears ever afterwards, when he attends sacrifice in the temple. for all our travellers tell us they never beg. They have small buildings in the form of chapels, where they celebrate the change of the moon, and at that time the people send them what provisions they can afford. They have their heads shaved as well as their beards, their feet and right arms are naked, but they make use of an umbrella to screen them from the heat of the sun, or from any inclemencies of the season. When one of these priests dies, they keep his body several days, and make a public entertainment to his honour. The body is exposed upon a scaffold erected for the purpose, and the priests standing round it, perform several curious ceremonies, which may properly be called the funeral service. After this odoriferous wood is piled round the scaffold, and the body reduced to ashes in the presence of the spectators. Such pieces of the bones as remain in the ashes, are carefully picked up, and buried in an earthen urn, behind the cell where the deceased resided, and the ashes are thrown into the river. In their marriage ceremonies, they are like the heathens in many other nations, that is, in general, for in some particulars they differ. The bridegroom is obliged to purchase the bride from her parents, and lay down the money before he receives her; but as divorces are common among them, so the money must be returned if a separation takes place. In such cases, the husband sends home the wife to her relations, without any sort of formality, or so much as assigning a reason, and then the purchasemoney is returned. The estates of those who die without issue, are seized by the king, and he is entitled to one third of the estates of those who have children. Some of the richer sort of persons in Pegu, purchase for a small sum the daughters of the poor, if they are handsome, and although they are only kept for a short time, and then sent back to their parents, yet this does not in the least prevent them from procuring husbands. Their priests, or talapoins are not admitted into orders till they are upwards of twenty, and till they arrive at that age, they are brought up in proper schools, according to their own system of learning. Previous to their admission, they are strictly examined concerning the progress they have made in leaming, and with respect to every article of their faith. They are obliged to swear, that they will renounce all the gaities of this world, and live in a state of celibacy, and this examination they go thro' several times. When the novice has gone through his examination, and obtained the approbation of his superiors, he is mounted on a fine horse, and led along the streets in triumph, with drums beating and music playing. This is their last farewel to all the pomp and vanities of this world; and as soon as they have put on the habit, they are conducted to a place resembling a convent, situated at a small distance from the town. This convent consists of a When the children in Pegu are born, they tie a long little bell round their necks, and within the bell each of them is about seven or eight feet high, but they put the tongue of a snake, and although this some of them are built in the woods. These priests eat but one meal in the day, consisting chiefly of fruits and roots, all which tsy purchase with the money given them by devotees; Their customs are much more equitable than what takes place under the government of the great Mogul, who seizes the estates of every one of his subjects at their deaths, without making any provision for their wives or children. The king never marries but one wife, but he keeps a great number of concubines, sometimes upwards of a thousand. may at first be painful to the infant, yet custom and use render it familiar, and when they grow up, it is considered as an ornament. They likewise infuse paint, of a blueish colour, into the skins of theit children, children, which instead of making them appear beautiful has quite the contrary effect, and spoils their complexions. The priests in Pegu, as in other heathen nations, act as physicians; and when a person falls sick, one of them is selected to attend him, and he is called the devil's father. This person being much esteemed for his knowledge, both of human and divine things, pretends to know what will be most agreeable and acceptable to the evil spirit, and he instructs the patient how to appease his anger. Α grand entertainment is made for the devil, and the people dance to all sorts of vocal and instrumental music. They believe in the transmigration of souls from one body to another; but at the same time, they imagine that when they have passed through several bodies, they will enter into a state of everlasting happiness. When the king dies, two boats with gilded roofs, in the form of a pyramid, are prepared, and in the middle between them, a stage is erected, on which the body is laid, and exposed to public view. Under the stage they kindle a fire, the materials of which are composed of the most odoriferous woods that can be procured. They throw into the fire fine herbs, so that the whole has the most fragrant smell that can be imagined. After this they let the boats sail down the river, and while the fire is consuming the body, the priests or talapoins sing hymns, and repeat several prayers, which they continue doing as long as the fire burns. The fire being extinguished, they temper the ashes with milk, and having moulded the whole into a solid mass, throw it into the sea at the bottom of the river; but such pieces of the bones as are picked out of the ashes, are buried in the tomb erected to the memory of the deceased. With respect to the funerals of the common people, there is a distinction made between them and the king. A funeral pile is erected in a field, adjoining to where the deceased resided, and the corpse is laid on a stage, in the middle of which is a dome, and sometimes a small pyramid. The stage or litter is then covered artfully over with gilt cane, and carried by sixteen men to the funeral pile. The relations and friends of the deceased follow the corpse, and after the fire has consumed the body, they make the priests some recompense for their trouble, and return home, where they have an entertainment that lasts two days. At the close of the feast, the widow of the deceased accompanied by the relations, repair to the place where the body was burned, and shed tears over the ashes. After which they gather up such pieces of the bones as have not been consumed to ashes, and bury them with every mark of sorrow and lamentation. The mourning of the women as well as of the men, consists chiefly in shaving their heads; which mark of respect for the memory of the deceased, is reckoned the greatest that can be shewn, because nothing is so much esteemed by them as fine hair. Much having been said concerning these idolators worshipping the devil, we shall here say something concerning what notions the antients entertained, respecting that being, who is considered as the grand adversary of mankind. Dæmons, or devils, are always by Christians, taken in a bad sense; and for this, we have the authority of our Lord and all his apostles. The heathens believed that devils had bodies as well as souls; and that although immortal, yet they had the same passions as men. They believed further, that they had power to foretel future events, and that all dreams happened in consequence of their superintending providence. They were to convey the prayers of men to heaven, and bring down the answer from the gods. The Christian fathers had confused notions concerning dæmons or devils, for Justin Martyr often · ascribes to them such actions as could not have been performed without a body. He says, that some of the angels, having received from God the government of the world, soon corrupted his law, and by the commerce they had with the posterity of Adam, they begot what we call devils; and in this sentiment he is followed by many of the rest of the fathers. The Jewish Rabbies have strange notions concerning devils, and they say that the worship of them was the last species of idolatry. Some of them are of opinion, that there were a sort of devils, who often appeared to the children of Israel in the wilderness, under the shape of goats; but we have no proof that the Jews ever worshipped them, even at the time they were sunk into the grossest idolatry. If ever they did worship devils in the shape of goats, they must have learned the practice from the ancient Egyptians, who considered those animals as sacred. Minucius Felix, an ancient Christian writer, acknowledges the existence of devils, which he seems to have taken from the poets; but he adds, that among philosophers, this was a matter of dispute. Socrates believed this doctrine, for he had always a dæmon or devil to attend him. The Magi in Persia, and other parts of the East, pretend to perform all their operations by the assistance of the devil, and they imagine that those unclean spirits lie concealed under images erected in their temples. Sometimes these dæmons or devils, are called Genii, and they are say. are considered, not only by the Pagans, but like- | there may be in this story, we shall not presume to wise by the Mahometans, as being employed to conduct the affairs of this lower world; and particular The Mahometans believe, that the world was inprovidences are (say they) intrusted with them. habited by genii, many thousands of years before Plato gives us the following description of the Adam was created, and that Elias was sent down Genii. They are spirits (says he) who never in- from heaven to drive them into a remote coiner. habited bodies, and one of them is appointed to at-That ever since they have been employed as ministend every man upon earth, to be a witness of histering angels to attend on men, to preserve them actions; and that, when the man dies, the genius from danger, and to conduct them through life. conducts his soul into the other world, and delivers in his evidence before the judge." Thus Horace says, The genius only knows, that's wont to wait When we read an account of so many people, both in ancient and modern times, believing in the existence of spirits, we cannot assign any other reason for the universality of such a notion, besides that of tradition: we are taught in the sacred scriptures, to believe in the existence of angels, both good and bad, although we are commanded not to worship them. Thus we read in Revelations, xix. 10. "And I fell at his feet to worship him and he said unto me, see thou do it not; I am thy fellow servant. And again, with respect to the ministry of angels, we have a clear proof, in Psalm xci. 11. 12. "He shall give his angels charge over thee up in their hands, lest thou dash thy foot against a stone.' Many other passages might be adduced, but these may serve to shew, that the existence of spirits is a notion universally embraced by Jews, Christians, Mahometans, and Pagans. And it may serve to shew, that the doctrine of the immortality of the soul was never denied by any collective body of people in the universe, that it has been always an established principle, and that all our hopes, and all our fears, are regulated by our expectations of it. The ancients had their Genii for provinces, as well as for particular persons, nay even for trees, fountains, the science sand forests. Sacrifices were offered annually, and sometimes oftener, to these imaginary beings and many of the offerings were extreme-thee, to keep thee in all thy ways: they shall bear ly costly. From a passage in Plutarch, it seems to have been a notion among the Greeks and Romans, that every man had two spirits to attend him. That justly celebrated writer tells us, that the evening before the battle of Philippi, while Brutus was sitting melancholy in his chamber, a monstrous horrid being appeared to him, and being asked what god or devil he was, the apparition answered, "I am thy evil genius, Brutus; thou shalt meet me at Philippi." Brutus, not in the least discomposed, answered, "I will see thee there;" and next day he lost the battle, and put an end to his life. It is certain, that Plutarch was not a credulous writer, but what truth No 4. A a The |