Religious ceremonies and customs

Front matter

RELIGIOUS

CEREMONIES AND CUSTOMS,

FORMS OF WORSHIP

Preface

In the Prospectus of the present volume, it was announced that it would have for its basis a work published in Europe some time since, commonly known by the title of “ Picart’s Religious Ceremonies and Customs ;,J and so denominated from the circumstance, that this distinguished artist prepared embellishments for the work, consisting of more than five hundred copper-plate engravings, which, for elegance of design, and for felicity of execution, have rarely, if ever, been excelled.

The work was originally composed in French, and was comprised in six volumes folio. Its celebrity obtained for it an English translation, in the same number of volumes ; and within a few years the whole has been abridged in a large quarto volume, by Colin Mackenzie, Esq. This abridgement has been chiefly used by the Editor in preparing the present volume ; but the embellishments have been taken from the English folio translation, and the abridgement generally compared with it.

Although the principal part of the volume has been derived from the foregoing work ; yet important additions and alter¬ ations have been made. These have resulted from a desire to conform the work to the present state of Nations and Tribes, in respect to several of which our knowledge has been greatly enlarged and corrected, since the work of Picart

PREFACE.

was compiled. It will be seen, that besides that portion of the volume, which is occupied by the Introduction and the History of the Jews, (for which articles the Editor is indebted to a distinguished literary friend, and which he thinks will be found greatly to enhance the interest and value of the Volume,) new articles have been prepared in respect to the Hindoos, and most of the Protestant Communities ; while important corrections and additions have been made illustra¬ ting the ceremonies and customs of the Mahometans — Indian and African Tribes, &c. The brief article on the South Sea Islands is chiefly derived from the popular work, “ Polyne¬ sian Researches,” by Ellis.

It was the original plan of the Editor to embrace within the volume proposed, an account of the religion of some nations and tribes, which he has felt himself obliged, in the sequel, to omit, that he might avoid a common and just ob¬ jection to abridgements, viz. that in the multiplicity of subjects treated of the interest of circumstance and detail is lost. To the student of anatomy, a skeleton may be an object of pleas¬ ant contemplation; but to secure the interests of the casual observer, it must have the usual accompaniments of the living man. The “ Dictionary of Minor Sects,” which it was in¬ tended should embrace a large number, has been necessarily confined to a “ Brief View” of such only as may be deemed most important.

The belief is entertained that the volume will be found to be replete with interest and instruction, growing out of the subjects upon which it treats. The reader will have pre¬ sented to him a picture of the religious world. He will per¬ ceive upon that picture many dark, and distressing shades he will see in what varied and unhallowed forms, mankind have worshipped the common Parent of all ; he will be led to contemplate the delusions practised upon millions, by the cunning and craft of imposture ; the unholy devotion de-

PREFACE.

manded of other millions, by an intolerant hierarchy ; and the debasing superstitions and cruel abominations inculcated upon still more millions of the human family, by an earthborn system of idolatry. From the pain of dwelling upon these darker shades, he will find relief, by turning his eye upon some bright spots in the picture. There are, blessed be God, some such spots, the original darkness of which has been in a measure removed, by the shedding down of light from on high. And, although that heavenly light is in a degree obscured by the variety and contrariety of opinions, which still prevail among Christian communities ; yet the reader will find it pleasant to reflect that the differences, which now divide them, are gradually diminishing. A day is coming, when, in respect to essential truths, and, perhaps, in respect to those which are less important, there will prevail a delightful harmony among the professed followers of a once crucified Redeemer. Nay, more than this, the voice of prophecy has predicted a still more glorious triumph of the Son of God. Into the dark corners of the earth, the light of the Gospel will ultimately penetrate, and the habitations of cruelty will become the dwelling places of righteousness. Even at this present time, the Christian Church is gathering in the first fruits of this golden age. The anti-christian systems and the idolatrous superstitions of the world are rapidly approaching their fall. What, if the Jew still clings to the dreams of a Messiah Ben David — what, if the Mussul¬ man still pays his devotions at the tomb of the prophet — what, if the Hindoo yet points to a future avatar of Vishnoo, the preserver, the tidings of a crucified Redeemer are spreading through every portion of the globe. . “ Idolatry has been overthrown in the islands of the Pacific ; and in India, that massive, gorgeous, venerable superstition, which has with¬ stood not only the decay of time, but the sword of Mahomet, zealously protected, patronized, and endowed by a Christian

PREFACE.

government, has been undermined, and a breach has been made in the outworks. The Bramin has been converted, and the still prouder Moslem, and the unimpassioned Chinese, the degraded negro, and the wild CafFer, and the brutish Hottentot.”

These are antepasts of better days. Yet how much re¬ mains to be done before the warfare of Zion shall be accom¬ plished! — before that period shall arrive, when the earthshall be full of the knowledge of God ! Let the reader in¬ quire, while he hails that day as certain in its advent, what he may do to accelerate its arrival.

CHAPTER II. Religious Customs and Ceremonies of the Jews. - 53

Sec. 1. Fundamental Doctrines. 53

Sec. 2. Customs and Laws of the Ancient Jews. - 59

Sec. 3. Religious Rites. ------ 72

Sec. 4.' Ecclesiastical Discipline — Worship — Festi¬ vals, &c. . 81

PART II. History and Religious Customs of the Mahometans. 97

CHAPTER I.

CHAPTER II.

Religious Tenets, Ceremonies, and Customs of the

PART III. Religious Tenets, Ceremonies, and Customs of the

Greek and Roman Catholic Churches. - - 159

CHAPTER I.

Greek Church. . 159

Sec. 1. Greek Church Proper. . 159

Sec. 2. Religious Principles and Customs of the

Sec. 3. Other Branches of the Greek Church. - - 220

Sec. 1. Georgian and Mingrelian Churches. - - 220

Sec. 2. Nestorian Churches. ----- 224

Sec. 3. Christians of St. Thomas. - 228

Sec. 6. Doctrines and Customs of the Abyssinian or

Ethiopians. . 235

Sec. 7. Religious Tenets and Customs of the Ar-

minians. . 241

I

8 CONTENTS.

CHAPTER II.

Religious Tenets, Customs, Ceremonies, &c. of the

Sec. 1. Tenets, Customs, &c. - 247

Sec. 2. Sacraments of the Roman Catholic Church. 361 Sec. 3. Holy Orders of the Roman Catholic Church. 377 Sec. 4. Hierarchy of the Roman Catholic Church. 391

PART IV. Religious Customs and Ceremonies of Protestant

Communities. ------ 402

Sec. 2. Church of England. ----- 416

Sec. 3. Kirk of Scotland. - 429

Sec. 4. English and American Presbyterians. - 434

Sec. 7. Oongregationalists. - - - - - r 448

Sec. 9. Methodists. ------ 465

PART V. Religious Ceremonies and Customs of Pagan Nations and

Tribes.

Sec. 3. Religious Tenets, Ceremonies, and Customs

of the Thibetians and Tartars. - - 535

Sec. 4. Religious Doctrines, Ceremonies, and Cus¬ toms of the Hindoos. - 546

Laplanders. ------ 557

Sec. 6. Religious Ceremonies and Customs of Indian

Sec. 7. Religious Ceremonies and Customs of Afri¬ can Tribes. ------ 556

Polynesians. ------ 570

A Brief View of Minor Sects. - 573

Introduction

It is a fact which we learn from history, that religion oj some kind has existed, in every period of time, and among all nations. It can be traced up to the infancy of the ^

world, and among the fathers of the human race, some kind has The earliest account that has reached us, which always existis that of our sacred scriptures, informs us of its e(b existence even before the origin of nations, while as yet the in¬ habitants of the globe were one entire community.

Some few notices appear in that hook, of the religious rites of the antediluvian world ; as the offerings of Cain and Abel, the practice of prayer, or the profession of reli¬ gion ; mention is also made of the pious cha- die aJlte.J“ racter of the descendants of Seth; the brief, but 1 WOr touching, story of Enoch’s faith is given; and the family of Noah is particularly introduced in connexion with the religion of this period.

After the origin of nations, consequent on the dispersion at Babel, we learn something from the Bible, of the fate of divine institutions, among the separate portions of man¬ kind, so far as these are brought into view in the After the onsacred narrative. In confirmation of the Bible, the 10 1

earliest fabulous accounts, as they are called, all refer to some kind of religion promulgated by the founders of nations, and held and practised by the latter. Profane history abounds in representations of this nature, and we learn from its pages, how the Egyptians, Babylonians, Greeks, and other ancient nations, were committed to the observation of certain religious rites and ceremonies. Their notions and tenets also on this subject have been occasionally transmitted to us, and although these, in most instances, are extremely vague and absurd, they evidently betray a common origin. Thus the universality of religion of some sort, in the earliest ages, is a matter of his¬ tory: and the same impartial guide introduces Through us to an acquaintance with the varying creeds, every age forms, and observances of nations since, whether since* in their rude or civilized condition.” All seem to have obeyed

INTRODUCTION.

that law of the human mind, which bids it to seek repose in some sort of religion.

Our knowledge of the different communities of men at the present time, which, by means of improvements in navigation, and facilities in travelling, is nearly universal, And at the confirms the same important truth. Scarcely a present time, tribe, however unenlightened, is found, but that possesses a kind of religious faith. Perhaps, strictly speaking, no one is found without the notion of God, and an invisible or future world 5 for although some two or three savage com¬ munities may have been reported by travellers to be thus des¬ titute, there is reason to believe that further inquiry would show the fact to be otherwise. On the whole, it may be safely asserted to be a condition of mankind, which is essentially universal.

If the representations above made are correct, religion may be supposed to be , in some sense , natural to the human species. Hence reli This an inference which must readily suggest gionisinsome itself to every reflecting mind. It could not rasense natural tionally be accounted for, that in every period of to man. the world, and among all nations and tribes of

men, some notion of God and human accountableness, and certain modes of worship should prevail, without referring re¬ ligion to a settled law or principle of our common nature. A want surely exists in the human mind, which can be supplied only by some kind of religion. It is a confirmation of the mi • • view here taken, that a survey of man as a rafirmed by a tionai creature 01 God, must lead us to believe moral survey that, in some sense, religion is natural to him. ot man. “ Whoever,” says a writer, “ seriously reflects on the powers and capacities of the human mind, regarding them as the work of him that doeth nothing in vain, and comparing them with those of the inferior creatures, will readily perceive that man alone was created to be reliQ'ious. Of all the inhabitants of this earth, none else are capable of attaining any knowledge of their Creator, or of rendering him any worship or praise. Man alone possesses the capacity of distinguishing between truth and falsehood ; between moral good and evil ; and of receiving instruction in social and relative duties, with the obligation under which he lies to perform them, and the advantages of doing it. He alone is capable of being governed by a law, and of being influenced by the proposal of rewards and punishments ; of acting as under the eye of an invisible Observer, and with reference to the future season of retri¬ bution.”

INTRODUCTION.

But although religion may he said to be thus natural to man, it does not follow that the right thing will always be chosen. The want before spoken of is a general want, But the rio.ht and it may seem to be satisfied, though it should religion is not not be in reality, with any and with every form always choof religion. We say with every form of reli- sengion ; for one people at least, viz. the Athenians, always im¬ ported the deities and superstitions of every nation with whom they became acquainted, and engrafted them on their own creed. The tendencies of nature to some system of faith and worship, are not a specific and unerring direction to any one system in particular. If they were such a direction, a perfect uniformity would have existed in the theology of all nations.

But this vve now have occasion to remark is not the case. Notwithstanding religion, in the above respect, is natural to man, a great diversity of religious opinions has -y^e gn(j a prevailed in the world , and different forms and great variety ceremonies have been and still are observed, of religions in The religious notions and practices of mankind ^ie worldearly diverged from one another — the sons of men were soon distinguished from the sons of God, the impious from the holy — and, notwithstanding the purgation of the world by a flood, and the subsequent re-establishment of one common faith, no sooner did the earth begin to be peopled again, than a diversity of religions took place, each nation and tribe em¬ bracing some peculiarity of its own. Such has been the fact, through all the intervening periods of history, to the present day. Each distinct portion of the human family, especially its larger divisions, has had its separate religious dogmas and practices, ranging from pure theism to the grossest idolatry. At the present time, there are at least four general forms, or de¬ partments of religious belief among mankind : viz. the Christian, the Jewish, the Mahometan, and the Pagan, which, for the most part, are subdivided into many others. In regard to Paganism, it may be remarked, that it is as various as the separate portions of people that constitute the Gentile world.

The causes of this diversity cannot but form an interesting subject of inquiry. The inquisitive mind of man very natu¬ rally desires to know, how the same being, with It ig jnterest_ the same essential wants, should have fallen upon ing t0 know religions so unlike, and often, so opposed to one the causes of another. What is there in the circumstances this diversity, of human nature, that can afford a clue to this surprising fact

1. Does the variance spoken of arise merely from chance

INTRODUCTION,

We are not believers in this phantom, as furnishing a solution It does not of any phenomenon. We do not think that it spring from is the cause of any thing in existence, much less chance. d0 we suppose that it can account for the variety

and difference in the religion of mankind. If accident ope¬ rated here, it might indeed give a diversity to this propensity of nature, or, it might give to it a uniformity. It were just as likely to effect the one as the other, only it would not he apt to produce a uniformity in variety. It would be infinitely un¬ apt to do this. Yet such seems to be literally the case in the religions of the human species. They uniformly differ from one another, and most of them essentially from the truth. It concerns those who believe in chance as the cause of any thing, or the cause of such a moral phenomenon, to make out the proof. There seems to us to be something extremely absurd in referring to contingency merely, as the cause of an effect, when, by the nature of the word, it neither is, nor can be known as such a cause.

2. Does the above diversity arise from circumstances fo¬ reign or external to the mind, such as time, location, climate,

Nor from ex- or country? It is not unnatural to suppose that ternal circum- such circumstances might modify, in a small destances. gree, the religions of mankind ; but they could

not well produce such essential and irreconcilable differences as prevail. Religions exist in perfect diversity or contrariety in situations where we might suppose they would be the same, or nearly the same, so far as the operation of these extraneous causes is concerned. At the same period, in the same climate, under the same government, among a people speaking the same language, there are found often the most dissimilar religions, creeds, and practices. What one class esteems as divine, an¬ other abhors as sacrilegious. Where there is little diversity in other respects, such as the features of nature, the form of government, or the civil habits, there is often a wide differ¬ ence in religion. A Mahometan, whether in Asia or Africa, invokes the impostor, and his credulity flourishes equally well, on the table-lands of the one, as amid the deserts of the other. A Jew is found the same all the world over, and, in religion, owns no communion with his Christian neighbours. Creeds are believed and ceremonies are observed, both of the most opposite kinds, under the same physical and social cir¬ cumstances.

3. Does again the diversity spoken of, proceed from any necessary tendencies of the human mind to difference or op¬ position? It would be more than could be expected from

INTRODUCTION.

human nature as we now find it, that mankind N f should think and act exactly alike on this subject, necessity in On no subject, is there a perfect coincidence of the mind for views and practices. On this account, some dif- difference. , ferences are to be looked for, at least, as mankind are at pre¬ sent situated. But in most things, especially those of a practical nature, those differences need not be essential. They are not so necessary as that mankind cannot act together, and realize the important ends of civil society. Certain advan¬ tages as to information, seem to bring most men into a reason¬ able measure of conformity to one another. It cannot be thought, therefore, that there is any more necessity in the mind itself for diversity in religion, than there is as to the other great interests of life. The mind is not changed in its attri¬ butes, when it acts in respect to religion. And the diversity is not, in fact, to be traced to such a source. There is no irreversible fate here. Besides, we can hardly suppose from the nature of the case itself, that there could be a necessary tendency in the mind to difference or opposition in the affair of religion, or the intercourse of the soul with God. None could seriously maintain that in such a concern, he would have made mankind with any invincible tendency to differ¬ ence, or with so strong a tendency, as that it would be next to miraculous that they should agree. On so vital a subject, he certainly would be apt to give them freedom of choice, either to agree or disagree. He would be most unapt to bind them to the dire necessity only of disagreeing.

4. Does the diversity in question spring from the want of a divine revelation ? As believers in such a revelation, we must answer in the negative. Abundant proof could Nor from the be presented, were it necessary, that mankind want of a reare in possession of a revelation from God. That relation, revelation is found in the Bible ; but we shall here take for granted the authenticity and divine authority of that sacred book. Its claims to be considered as containing the revealed will of God have been too often admitted, to be denied at this day — a day when its prophecies are so amply ful¬ filling, and its effects on the heart and life, wherever received, are so decidedly excellent. Varying human faiths are not then owing to the want of a divine revelation — a revelation di¬ recting all men how they should believe, feel, and act in re¬ spect to God and invisible realities. Such is the nature of the revelation which is given to us in the Bible. Its truths are clearly announced ; the object, mode, and obligations of reli¬ gious worship, are distinctly pointed out. The only true reli- 2

INTRODUCTION.

gion, in its different dispensations, is communicated to us in full and satisfactory details. Had God left men without the light of his word, it might be expected that they would wander in darkness. If he had not informed them respecting the only divine system of religion, a reason might be found in that cir¬ cumstance, for the almost endless diversity which exists in creeds, and in the objects and modes of worship. But, now, this cannot be the cause of that diversity, since a divine revela¬ tion is possessed, given to mankind in the first ages of the world, continued for a long period by tradition, and at length commit¬ ted to writing, as its portions were completed from time to time.

5. Passing by the aforenamed, as inadequate causes of the variety of religious professions among men, is not the proper explanation to be found in the radical depravity from hum^n ^ lluman heart ? Is not that the true cause ? depravity. ^ seems to us that it can be resolved into no other. Of the depravity of the human heart we are not permitted to doubt, in view of the decisions of the Bi¬ ble, and the results of observation. But existing and reigning in all men by nature, it would readily dispose them to a diver¬ sity of religious views and practices, or rather to irreligion under various names. It would readily dispose them to de¬ part from the true belief, and to cast off the restraints of the divine authority. They would be prone to invent many schemes and devices with a view to appease an upbraiding conscience, and to gratify that ceaseless love of novelty, which characterizes the human mind. Except in those in whom the effects of depravity are counteracted by divine grace, there would exist a continual propensity to depart from God and his institutions — to lose sight of religious truth, and become in¬ volved in gross darkness and superstition. In such a state, the mind is prepared for every absurdity.

“Nations ignorant of God, contrive A wooden one.”

Hence have ^ePce. arose }^e altars and demons of heathen arisen the abo- antiquity, their extravagant fictions, and abomiminations of nable orgies. Hence we find among the Babyloheathen wor- nians and Arabians, the adoration of the heavenly S lip' bodies, the earliest form of idolatry ; among the

Canaanites and Syrians, the worship of Baal, Tammuz, Ma¬ gog and Astarte; among the Phoenicians, the immolation of children to Moloch; among the Egyptians, divine honours be¬ stowed on animals, birds, insects, leeks, and onions ; among the Persians, religious reverence offered to fire; and among

INTRODUCTION.

the polished Greeks, the recognition in their system of faith, of thirty thousand gods. Hence, moreover, we find at the pre¬ sent time among most pagan tribes, the deadliest superstitions, the most cruel and bloody rites, and the most shocking licen¬ tiousness and vice practised under the name of religion. From the darkened views and evil feelings inspired by the depraved heart, proceed all those fatal mistakes about God, the way of acceptance with him, and the realities of the future world ; all those departures from a consistent belief and worship, which distinguish every nation, and every portion of the world, ex¬ cept where the Bible is strictly received as the rule of life.

So obvious is it that the depravity of the heart has dictated the various false religions that prevail in the world, that even the infirmities remaining in pious persons have given rise to minor differences among the evan- tionse even^f gelical sects of Christians. Every wrong and woodmen have perverted feeling of the heart is likely to engen- occasioned der a degree of deviation from the truth. Hence smaller differthose unhappy, though not fatal separations which ulLts* take place among persons who, on the whole, adhere to the same great fundamental principles. Christian integrity secures a substantial, though not literal, agreement in the truths and observances of religion. If that integrity were perfect in this world, or more nearly perfect than it now is, there might lite¬ rally be but one creed, and one mode of worship.

An acquaintance with these different systems of religion, while it is calculated to furnish no small entertainment , will convey several highly important reflections to the reader. We should not, and cannot well contemplate such a scene, without learning some useful lessons from it, especially as it is connect¬ ed with glorious purposes, which God evidently sons.

The diversity of religions teaches some important lesintends to subserve.

1. A view of these religions, will present to us a melan¬ choly account of the apostacy of the human species. It will evince the nature and the effects of that apostacy, presents a and thus confirm the scriptural narrative on the melancholy subject. It will exemplify the great fact of hu- account of the man degeneracy in a form and manner calculated apostacy. to convince every candid reader, that original, deep, and wide spread corruption, in which the fall of man consists, appears in dark lines, in the history of the various religions which man¬ kind have embraced. Indeed, the most disgusting exhibitions of man’s apostacy are found in many of the religions which he has contrived, with a view to supersede the religion derived

INTRODUCTION.

from heaven. The awful consequences of the apostacy will here be presented in a medium, in which they will appear in their undisguised, most hateful character. The lust, impu¬ rity, pride, ambition, revenge, malignity, rebellion, unbelief, selfishness, in which this primitive defection is manifested, con¬ stitute the leading features of those superstitions, to which millions in every age have bowed.

2. A view of these religions, so far as they are departures from the truth, will furnish a sad detail of the extent and power

Shows the of Satan’s empire in the world. Mankind having extent and apostatized from God, have, in every nation, and power of Sa- in every period of time, been successively brought tan’s empire. un(Jer the dominion of Satan. They have been subject to his influence, obeyed his laws, and in their religious rites, often directly paid him homage. In fine, they have been his slaves, and he has claimed them as his property. The wickedness, in which he delights, they have, in innumerable instances, practised. We may form some idea of the extent and power of Satan’s empire, from the fact, that ak the nations of antiquity, except the Israelites, were idolaters by profession, and even the latter were practically idolaters, at times. That system of religion was called Polytheism, as acknowledging a plurality of gods, who, according to the poet, were no other than the chiefs of the fallen spirits, that

“durst fix

Their seats long after, next the seat of God,

Their altars by his altar, gods adored,

Among the nations round.”

All these nations worshipped divinities or devils by various representations, called idols. Forsaking the service of the only living and true God, they paid that homage which is due to him, to those beings that are infinitely unlike him in cha¬ racter.

3. A view of the absurd religions which mankind have embraced, shows the necessity of a divine revelation — that re-

Evinces the ve^ati°n with which the nations are favoured in necessity of a the Holy Scriptures. This exhibits to us the divine reveia- true system of religion, and is the umpire to tlon- which appeal must ever be made on this subject.

“To the law and to the testimony, if they speak not according to this word, it is because there is no light in them.” The necessity of a divine revelation is apparent amidst diverse and opposing faiths, since nothing but such a revelation could ena¬ ble men to know the truth. They would be lost in an endless labyrinth of conjectures. Reason alone could not be appealed

INTRODUCTION.

IT to with a view to determine what is right and what is wrong in human belief. But a revelation from God, properly au¬ thenticated, as it must be, would prove an unerring guide. It would direct mankind to itself, and throw a clear light over all the field of moral and religious truth. Without such a revelation, so far as man on earth is concerned, it would be to him an endless scene of darkness, doubt, and perplexity.

4. A knowledge of the opposing religious systems among mankind, will evince the necessity not only of a divine reve¬ lation, but also of the direct influences of the

a a ^ ' • , . , , Evinces the