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the arch-priest pretends to know, from the attitudes | in them of a divine and purifying nature, both for of the flames, what will happen, during the remain- the body and the soul. der of the year.

All marriages among them are concluded and In all their ceremonies, they sing a great number solemnized when they are young, and this is done of hymns and psalms, which seems to have been a to prevent every sort of suspicion concerning impuvery ancient practice, even among the most idola-rity; although the men are allowed a plurality of trous nations, both in Asia, and in other parts of the world. That it was used in Egypt, while the children of Israel were in a state of slavery, cannot be doubted; for we read that when Moses went up into the mount to receive the law from God, the people made a golden calf, and danced before it; and, undoubtedly, they had music. Nay, there is not an ancient nation, or indeed any of the moderns, where music, of some sert or other, does not make a part of their religious service. The Greeks and Romans were of opinion that music appeased the anger of the gods; thus the poet says,

'Tis pious duty now to praise,

With incense, songs, and sacred lays,
And with a promis'd heifer's blood.
My Numida's kind guardian god.

wives, according to the nature of their circumstances, ye texcept in cases of barrenness, they seldom have more than one. Their priests, notwithstanding their attachment to idolatry, and their many ridiculous ceremonies, as well as criminal sacrifices, are such friends to human society, that they do all they can to discourage polygamy, or the having more wives than one. In support of this sentiment, they point out to the people, that where there are a plurality of wives, there will be a vast number of dissentions and jealousies, as the continual consequence of divided love. If the husband treats the one with tenderness and indulgence. which may frequently happen, then the others are sure to repine; and what man of human sensibility can bear the thought of such contending passions. It must distract his soul; and while he provides for the offspring of one woman, the children of the others are in a manner totally neglected.

For this reason, the pagan devotion was generally attended with vocal and instrumental music; and it The evening before the solemnization of their was the custom to turn into verse, and sing in their marriages, the bridegroom, accompanied by all his temples, the heroic acts of their gods. But without relations, goes to the apartment of the bride, and at taking any notice of the music made use of by the his first admission puts a pair of bracelets on each primitive Christians, which will naturally occur, in of the legs of his intended spouse; thereby intimatits proper place, we shall here only observe, that evening that she is his captive, and that it is her duty those barbarous people whose religion we have been treating of, are no strangers to music, and although they may not know the rules of art so well as the Europeans, yet we find that they have what is sufficient to satisfy their taste, and from that single circumstance we may learn, that music is a universal

science.

When the devotees among those people convert any young persons to become proselytes to their austerities, they prescribe a rule for their conduct, by attending to which their sincerity is known, and this is to last during six months. The reason they protract the time so long, is, that they may not reveal their secrets to novices, till such ume as they are in a manner certain, that they will not desert them. This term of their noviciate, or trial, is called their regeneration; and during the first three months they are obliged to eat one pound of cow's dung, mixed with rice, every day. During the last three months, the quantity of dung is gradually lessened, and the reason why they eat the excrements of this creature is, because they believe there is something

never to depart from him. The next day there is a grand entertainment at the house of the bridegroom, and towards the evening the bride makes her appearance accompanied by her relations. Several priests attending, lay their hands on the heads of the parties, and repeat several prayers; after which they are both sprinkled with water, as an emblem of rification. Several dishes of the richest fruits are then served up, and the company having eaten, the priest asks the bridegroom, whether he will promise, by his industry, to provide for the woman as long as he lives; to screen her from want, and bring up her children

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This part of the ceremony being over, the whole company ride out on elephants, and towards midnight, when they return home, bonfires and other illuminations, serve to grace the solemnity. One of the most extravagant expences attending these marriages is, that although the parties should happen to live above an hundred leagues from the Ganges, yet they are obliged to have some of the water of that celebrated river. This the priests take

care

care to furnish them with, for they keep it in jars | priests and all his relations to be washed from all imfor that purpose; which brings them in a consider-perfection. If the urine flows plentifully upon him, able revenue. This costly liquor is always kept till his friends make loud acclamations of joy, and conthe latter part of the feast, and the more liberal the sider him as ranked among the number of the bles.. bridegroom is in the distribution of it, the more ge- sed; but when it happens that the cow is not disnerous he is esteemed, and the more respected in the posed to make water, then the relations are disconneighbourhood where he lives. Last of all, the solate, and consider the dying man as going into a priest puts a chaplet, or crown of flowers, on the state of punishment. heads of the bride and bridegroom, declaring them to be husband and wife, and they are conducted to the haram, the place appropriated for the women.

In their funeral ceremonies, they are not so rigid as those who live under the direction of the Bramins, in the countries we have already described, subject to the great Mogul, but still there is a strong similarity. Such of the women as are religious devotees, often burn themselves along with the bodies of their husbands; but if they refuse to comply with that horrid, unnatural ceremony, then they are obliged to submit to the ignominy of having their heads shaved, and to go without a covering as long as they live. Sometimes the chief magistrate of the place, refuses to grant them the indulgence (if it may be called so) to burn themselves, and in such cases, they are to lead a life of penitence ever afterwards. If they have money, they are to give the greatest part of it to the poor, and they are to repeat a certain number of prayers every day. They are also to go barefooted to one of their pagan temples, on the day of every solemn festival; but they are not to be admitted as worshippers.

In considering this circumstance, the governor acts in a very political manner; and if there is any crime in the women, the penance is not voluntary but constrained. But while he refuses them the privilege to burn themselves alive, along with the dead bodies of their husbands, he ought to take care that they are protected from insults. Perhaps the civil power is weak, and religious prejudices strong, and as enthusiasm or religious prejudices operate with the greatest strength on the minds of the vulgar, and as the vulgar are always the most numerous in all communities, so it is often dangerous for the magistrate to interfere with them.

When a person is considered as in a dying condition, the body is carried out to the river or brook, where it is dipped till the water comes up to his mouth; and this is done, that both body and soul may be purged from all impurities. If it happens to be near the Ganges, they tie the hands of the dying man to a cow's tail, and make her drag him into the water. If the cow emits urine upon the dying person, it is considered by the people as the most salutary purification, and he is believed by the

No. 4.

If it appears that the patient's life is not absolutely in danger, then he is brought into the temple of one of their idols to be cured, and left all night before the altar, not doubting but his god will grant him a respite. If he dies, all his relations assemble at his house, and put the body in a coffin, decorated with figures, pointing out the circumstances of his death. The corpse is then carried to the funeral pile, attended by a vast concourse of people, and there it is reduced to ashes. During the proces sion, they sing several hymns, and repeat a great number of short collects or prayers, and when they approach the place, the priest rings a little bell, intimating to the people, that it is their duty to pray for the soul of the deceased. The body is always washed with pure water, before it is put upon the pile, and that part of the ceremony being over, fire is set to the wood, and the whole reduced to ashes, while the priests continue singing hymns.

A question may here naturally be asked, viz. Why do those heathens in the East-Indies, in conformity with the practice of the Romans, burn the bodies of their dead? There have been several conjectures concerning the origin of this barbarous practice, as first, many of the eastern nations adored the fire, and therefore they considered it as an acceptable piece of devotion, to offer up the dead bodies of their relations to it. Secondly, their pride. might induce the most celebrated heroes, and the most beautiful women, to desire to conceal from the world, what poor, helpless creatures they were while alive. Thirdly, they beheld many indignities offered to the dead, and they were willing, nay desirous, that nothing of that nature should happen to their relations. Lastly, they might do it in order to prevent a contagious distemper, which often takes place from the noxious smell of dead bodies. Whether any, or all of these conjectures may be founded in truth, we leave the reader to judge, but certain it is, the practice itself, is contrary to natural relgion, as well as to Divine revelation. Natural religion points out, that as man was formed out of the earth, so at death his body should be consigned to it. "Dust thou art, and unto dust thou shalt re

turn." Divine revelation teaches us that as Christ

laid down his head in the grave, so the bodies of

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those

those who are his faithful followers, should be deposited in the earth, to rest till that aweful period, when he shall come to judge the world in righteous

ness.

Let us pity heathens, who have none of those consolations, which our holy religion holds out to us; let us daily pray for their conversion; let us

not be afraid to lay down our heads in the silent grave; let us not reflect much on the indignities that may be offered to our bodies after death; for our Divine Redeemer has gone before us, he has made the grave sweet unto us, and by his almighty power, he will raise us up at the last day.

The RELIGION of the People of ASEM, AVA, and ARACAN.

HE history of mankind would be one of the most pleasing studies in the universe, were it not often attended with the most humiliating, the most melancholy considerations. By studying human nature, we are led to consider in what manner we were formed by our all-wise Creator; what we have made ourselves in consequence of our disobedience to the Divine law; what we may be through Divine grace; and then what we shall be in glory. Principles of this nature, should strike deep into our minds, when we consider the state of the heathen world, and, at the same time, reflect on the many blessings we enjoy. In vain do we pride ourselves in any of our endowments, in vain do we pretend to superior attainments; for if our affections are as much attached to earthly objects as those of the heathens, then we are much more inexcusable than they. We have all the truths of the gospel laid open to us, while they reman in a state of ignorance, worshipping the works of their own hands. Nay, worshipping even reptiles and insects, offering human sacrifices, shutting up their bowels of compassion, and trampling upon every moral obligation. This naturally applies to what we are now going to relate, for the dignity of our holy religion never shines so bright, as when contrasted with heathen superstition, pagan idolatry, and every thing else that can dishonour our nature.

The provinces, or nations, we are now to give some account of, particularly with respect to religion, differ in some few things from those already described in this part of the world. Like the other heathens around them, they have many gods or idols; but the sovereign and supreme one over all the others, is Quiay-Paragray. To his honour they have several temples erected, and on particular festivals they

have grand processions, in which, not only the priests, but likewise all the people in the neighbourhood attend. They carry him in a triumphal chariot through their cities attended by ninety priests, all dressed in yellow sattin, and the devotees fall down. on their knees as the procession marches along. Nay, some of the devotees prostrate themselves before the chariot, that the wheels may run over them, while others rush against sharp spikes fastened to the wheels of the chariot, which tear their flesh in pieces, and is considered as the most meritorious action they can perform. It often happens that these devotees become martyrs to their enthusiasm, for their bodies being torn by the spikes in the wheels of the chariot, they often mortify, and death ensues. In such cases, the people esteem them so much, that it is considered as an honour to be permitted to touch them; even the spikes of the wheels are deemed sacred, and the priests lay them up as precious relics in their temples.

This idol sits on a pedestal, cross-legged, and every day the prince of the country sends him a most magnificent entertainment. The devotees prostrate themselves before this idol, in order to be cured of various diseases, it being their firm opinion, that it is in his power to perform every thing supernatural; but in this there is nothing at all surprising, because all those who acknowledge a supreme power, must honour the perfection of his attributes.

The grandest temple dedicated to this idol, stands in the island of Munay, and in the same island is another god, who is said to preside over the four winds. All their temples, like those in China, are built in the form of pyramids, but some of them are much higher than others. In the winter these pagans cover their gods, lest they should catch cold, pray

ing, at the same time, that they will, at some future period, reward them for their duty and piety.

They have a great number of priests, and over all these is one who acts as sovereign pontiff, and decides in all religious matters. He is universally respected by all the people, and the king gives him the right hand, nor does he ever speak to him but with the profoundest reverence and veneration. Their inferior priests, who are also considered as the physicians of the country, are divided into three classes, or orders, and distinguished by as many names. They are all dressed in yellow sattin with their heads shaved, but their chiefs wear a cope, resembling a mitre, with a peak falling down behind. They are all obliged to take an oath of celibacy, and if they afterwards marry, then they are degraded and reduced to the same state with the laity. Some of them reside in monastries, founded by illustrious persons, some live in deserts, and others act as schoolmasters to the youth, and when they find a young man of a more than ordinary capacity, they endeavour to persuade him to enter himself among them. Those who have nothing to subsist on, are supported at the royal expence, but most of them live by begging from the people.

With respect to the nuptial ceremonies in the kingdom of Aracan, they are rather different from some of the others. The king is to have the preference of all the young women in the country, and for that purpose every governor or chief magistrate of a district, chuses twelve virgins, once in the year, who are educated at the king's expence, till they are twelve years of age, when they are sent to court, dressed in fustian gowns, and exposed to the heat of the sun, till the sweat runs through the garments. These gowns are next day carried to the king, who is so curious as to smell them all over, and such virgins as appear to have nothing disagreeable about them, are reserved for his own private amusement, and the rest are given to his servants.

In the kingdom of Asem, every man marries four wives, but lest any family disputes should take place, every woman is to bring up her own children. When they are first taken sick, they send for one of their priests, who breathes upon then, and repeats several prayers, and if there does not appear any hopes of their recovery, the priest directs the sick person to sacrifice to Chaor-boos, the god of the four winds, and the sacrifice consists of a certain number of fowls, according to the circumstances of the patient. This sacrifice is offered four times, according to the nunber of the winds; but if no success attends it, and the patient becomes worse, then they have recourse to another expedient, which has been long in use

among them, probably from the most early ages, because they have not among them the least traces of its original, nor by whom it was first taught.

The principal room in the house is adorned with tapestry, an altar is erected at the upper end, and the image of an idol is placed upon it, and the priest, with the relations of the sick person meet together, where they are sumptuously entertained; but the most ridiculous part of the ceremony is, that the person who conducts the entertainment, is obliged to dance as long as he can stand upon his feet; when he can stand no longer, he lays hold of a linen cloth, which is fastened to the ceiling for that purpose, and by that slender assistance, continues to dance till he has no strength left, and then he falls down in a swoon. Then the music begins to play, and every one present envies his happiness, being fully persuaded, that during the time he was in a trance, he was conversing with the idol. If the patient happens to recover, he is conducted to the next temple, and anointed with oil before the altar; but if it happens, that notwithstanding all their endeavours he dies, the priest assures them, that what they have done has been highly acceptable to the gods, and although they thought proper to remove the patient from this lower world, yet that act was the result of infinite goodness and compassion to make him happy for

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While the priests are performing these ceremo nies, the servants keep tinkling on instruments of copper, in order to keep away the evil spirits, whem. they imagine are surrounding the corpse. They believe, that if an evil spirit should happen to go over the body of the deceased, the soul would return, and then he would be deprived of all that happiness into which he was entered. Before the body is carried away, several persons in the neighbourhood are invited to attend, and if they neglect to come, the whole company present are much troubled; their refusal being considered as an inlication, that the departed soul is gone to hell. The last part of the ceremony is to convey the body into the fields, where it is burnt to ashes, and all the relations are dressed in white, which is the common fashion of mourning in that country. The priests set fire to the funeral pile, and during the time they are doing

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it, several hymns are sung in honour of their gods. These ceremonies, however, are confined to the lower classes of people, and particularly to the laity; but when an arch-priest or pontiff dies, something of a more exalted nature takes place, of which we shall give the following account from those who were witnesses of it. As priests in all nations are considered as at the head of religion, so we need not be surprized to find, that when they die, they are attended to the grave, or the funeral pile, with the most pompous ceremonies; and this is done in order to keep alive that flame of superstition and enthusiasm, which, unless guided by reason, will always lead into captivity the human heart.

A few years ago, the supreme pontiff died, and an account of his funeral will serve to shew what is common to others of the same rank and character. The moment he expired, the fires were all extinguished, and every one of the inhabitants shut up their windows, as a sign of mourning, the temples were crowded with penitents, and in the streets, not a single individual was to be seen. The body of this high priest was exposed three days to the public, with all the solemnity that can be imagined. It lay on an altar in the chief temple, and there were upwards of a thousand priests attending, with tapers in their hands, singing hymns around the coffin. Above five hundred young children went naked to the funeral, each girt round the middle with cords. and chains of iron, and each carrying a bundle of sticks on his head, and a knife in his hand. During the whole of the procession, they sung the most dismal songs that can be imagined, sometimes in concert, and sometimes one after another.

They were divided into two classes, and the first sang, "O thou, who art going to partake of the joys of heaven, forsake us not in this our unhappy exile;" and the other class answered, "That we may be made partakers with thee of those heavenly blessings." After this all the people fell on their knees, while an aged priest made a funeral oration. The oration being ended, there was a second procession of young men, who paid their honours to the deceased as they marched along, and drew their scymeters as they surrounded the coffin, in order to drive the devil away, and confine him home to his house of smoke, there to live for ever, and suffer for the many crimes he had committed, both against God his creator, and likewise against those laws prescribed for regulating the conduct of the children of men.

These ceremonies being over, the body of the sovereign pontiff was laid on the funeral pile, and six young persons of considerable rank, submitted to

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be burned along with it. Next day, a priest made an harangue before the king, expatiating largely on the virtues of the deceased; and when the oration was finished, the ashes of the pontiff, and those of the young men, who had been burnt along with him, were distributed as precious relics among the populace.

The people of Ava dont burn their dead, although in most other religious respects, they differ but little from their neighbours. They bury all the dead bodies of their relations, and are of opinion, that, after a life spent in doing good, they will enter into eternal happiness. But, if they have injured their neighbours, or lived in a profligate manner, then they will be tormented hereafter with hunger and thirst. When they carry the body out to be buried, some of their idols are carried in procession, and some provisions are put into the grave.

In the funeral ceremonies of their kings, there is something shocking to human nature. When the body is carried out to the sepulchre, hymns are sung by several persons hired for that purpose; and, as soon as the corpse is laid in the grave, or tomb, all his wives, concubines, ministers of state, and such others as had their dependence on him, drink a glass of poison cach, and it is generally so strong, that they expire within an hour afterwards. These are all laid into the same grave with the king, in order to accompany him to the other world; and along with him, are likewise buried, six horses, twelve camels, an elephant, and twenty hunting hounds, with which he is to divert himself, when he comes into a state of bliss.

We have already taken notice, that the heathens above described, make use of copper vessels, instead of bells, to frighten away such devils as may want to disturb the repose of the dead. This naturally leads us to enquire into the antiquity, and use of bells in churches. The heathen Greeks and Romans, knew nothing of bells, and, with respect to the Christians, during the three first centuries, they were obliged to meet in their assemblies, in the most private manner. Baronius is of opinion, that there was a certain person, belonging to every congregation, appointed to go round to every member, and give notice of the time of meeting, nor is this at all improbable.

During the fifth and sixth centuries, we find, that in Egypt and Palestine, trumpets were used to call the people together for divine service; but, in the monastries, the monks took it in their turn, to go about to the doors of the cells, and knock at the windows with a hammer. In a nunnery erected at Jerusalem, in the fifth century, by Paula, a Roman

lady,

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