In many ways the baneful effects of this corrupting system of education exhibit themselves in England. Private profligacy, and public want of principle mark the higher classes; but it is not my wish to go beyond the immediate object of this letter. To you, Sir, as a watchman in our Zion, I anxiously call, that you would look out, and, if needful, cry aloud and spare not. It has been reported that Roman Theatricals have been exhibited lately in Dublin too. I should most reluctantly credit the report: do, Sir, as a Christian Examiner, inquire, and brand with your heavy censure so grievous a departure from propriety and duty, and check, if possible, the evil which must result where pagan profligacies are imprinted on the minds of our youth, under the authority of school-masters invested with the sacerdotal character. I am, Sir, your's, &c.

WARDEN.

OBSERVATIONS ON SOME OF THE SUPERSTITIONS OF THE NATIVE INHABITANTS OF CEYLON.

During the infancy of almost all societies, the ministers of religion have been much consulted in the treatment of constitutional diseases. This circumstance may perhaps arise, from the prevalent belief of the uninformed, that many misfortunes and diseases, owe their origin to the vengeance of good or bad spirits.* Under this impression, it becomes very natural for the afflicted to apply to the priests, as the best qualified persons, to invoke offended spirits, for the purpose of suspending a manifestation of their dis pleasure. The art of healing is still in this primeval state among the Kandyans, or inhabitants of the interior of the island of Ceylon. They affect to consider it a business of much importance, to ascertain whether disease be caused by a god, (good spirit,) or a devil, (evil spirit;) this point they say is learned by the aid of incantations, &c. It is not easy to comprehend the distinctions between the attributes, with which they invest these two classes of spirits. When it has been decided that sickness arises from the malign influence of a devil, the assistance of a Yak-desa, (devil dancer,) or priest of the devil, is requested. It is remarkable, that almost all savage tribes are disposed on particular occasions, to devote a portion of food to the Deity; and the quality of the sacrifice is generally in conformity with the taste of the people. (Lev, xiv.) Many communities immolate different species of the animal kingdom. The Kandyans sometimes sacrifice a red cock; but the ordinary offering is a portion of their common fare, namely, rice. The poorer classes content themselves with hanging up a

Bitheism-the system of belief in two principles, the one of good, and the other of evil, named Osiris and Typhon by the Egyptians; Brama and Möisaour by the Indians; Ormuzd and Abcimanes by the Persians.

small bag of rice in the corner of their hut, and allowing it to remain in this situation for a night: during this period, the devil is presumed to have appropriated to himself a portion of the offering. Eventually the rice is eaten by the Yak-desa and the person who is sick. The more opulent of the Kandyans propitiate the favor of a devil, by preparing an apartment immediately adjoining that in which the sick person is accommodated, and placing rich curries, together with a profusion of dressed rice, in it. Here the sacrifice is permitted to remain, until the Yak-desa announces the period when the devil has had his share, which he does by saying, come, let us eat," the Yak-desa and the friends of the sick person then consume the offering.

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For the cure of diseases which are supposed to be inflicted by a good spirit, (Gen. xx. 17, 18, Deut. xxviii. 27, 59, 60, Exod. xv. 26, Exod. ix. 9, 15,) offerings are made at the temples commonly called Dewales, (deyo Wahalla*) of the Brahminical deities. Temples of this kind abound in every part of the country; they are sometimes found under the same roof with the images of Buddhu, affording a singular example of toleration between these two sects, although they entertain very dissimilar tenets.

Sometimes during disease, a Kandyan promises to present some article of value to a particular Vihary, (a Buddhist temple,) in the event of recovery. I have known the figure of an eye, in silver, placed under the keeping of a priest of a temple, upon recovery from an attack of ophthalmia. The means of propitiation adopted by the Philistines, as recorded in 1 Samuel, c. vi., resembles that of the inhabitants of Ceylon. In ancient times, a similar practice obtained in the Greek temples. Sprengel, in his History of Medicine, informs us that it was customary for individuals labouring under disease, to resort to certain places that were deemed sacred, in the hope of recovery; and adds, Quand les malades etaient gueris, ils allaient remercier le Dieu et lui porter des offrandes. Quelquefois les malades aprè leur guerison faisaient models en ivoire, en or, argent, ou autre metal, le partie qui avait été le siege de l'affection, sorte d'offrande dont on conservait un grand nombre dans les temples."

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Diseases occasioned by accidents, the Kandyans profess to cure by means of medicines, &c.; but in tedious or long protracted disabilities, all the means of recovery are put in requisition.

The Yak-desas are sometimes accused of inflicting diseases, through the influence of their incantations, upon persons who have been unkind to them. Their power in this respect was dreaded by some of the kings of Kandy: one of these monarchs directed

A deyo Wahalla, is a temple consecrated to Mohnoo Natte, or some other Brahminical deity. The literal meaning of the words deyo Wahalla, is "house of God;" Waballa or Wassal, the h and s being used indifferently, means Palaw. When speaking of the king, the Kandyans used to call him Maha Wassal, or Great Palace; in like manner as the Ottoman emperor is styled the Sublime Gate.

their magical books to be burned; and according to report, caused some of them to be executed on account of their supposed destructive powers. Saul, King of the Israelites, appears to have been influenced by similar terrors, when he cut off those that had familiar spirits, and the wizards, out of the land. (1 Samuel xxviii. 9.)

The abbe Grozier tells us, that in Tonquin, "if the conjurer announces that diseases come from the devil, they invite the father of liars to a grand feast, which is given at the expense of the sick person's family; they assign him the most honorable place, pray to him, invoke him, and offer him presents; but if the disease does not abate, they load him with injuries, and fire twenty or thirty muskets to drive him from the house."

In the early ages of Christianity, similar notions seem to have been entertained, for Mabillon informs us, that "it was an ancient custom to ring the bells for persons about to expire, to give notice to the people to pray for them; whence our passing bells. The passing bell indeed, was anciently rung for two purposes; one, to engage the prayers of all good Christians for a soul just departing; the other, to drive away the evil spirits who stood at the foot of the bed, and were about the house, ready to seize their pray, or at least to molest and terrify it in its passage; but by the ringing of that bell, (for Durandus asserts, evil spirits are much afraid of bells,) they were kept at a distance; and the soul, like a hunted hare, gained the start; which of course, according to the notions of the people of that time, was of great advantage to it in its flight. Hence perhaps, exclusive of the additional labour, was occasioned the high price demanded for tolling the greatest bell of the church; for that being louder, the evil spirits must retreat the further, to be beyond the reach of the sound, by which circumstance the agitated soul got so much more the start of them; besides, being heard further off, it would likewise procure the dying person a greater number of prayers. In the times of Popery, bells were baptized and anointed; they were exorcised and blessed by the bishops; from a belief, that when these ceremonies were performed, they had power to drive away the devil out of the air, calm tempests, extinguish fire, and re-create even the dead."*

Specimen of the medical literature of the inhabitants of Ceylon, extracted from one of their medical books.

"Unfavourable indications of recovery.-Should the Vederale (native doctor,) observe the messenger who comes to call him to visit a sick person, make many deviations from a straight course; or should he, when on the road, look back over his shoulder; when he reaches the Vederale, should he present his left side to him, or break the ground with his toes, or carry in his hand a dry stick, or stand with his left foot in advance of the right, or put

* The Parish Church, by Thomas Wood, A. M. p. 309.

his hand on his head, these are all unfavorable prognostics. If many of these inauspicious circumstances occur in one case, the Vederale is to decline to accompany the messenger, because the patient will not recover.

"Favourable indications of recovery.-Should the messenger stand with his right side towards the Vederale, or stand upright, or place his right foot in advance of his left.

"When a Vederale is requested to visit a patient during night, it is incumbent on him to obey the summons, because on account of the absence of light, he has it not in his power to observe the motions of the messenger, and thereby to prognosticate the fate of the sick person,

:

"On reaching a patient, the Vederale is to take a little cold water and sprinkle it on his face should the patient then raise his hand and place it on his chest, he is likely to recover; it is a good sign also, if he opens his eyes and looks at the Vederale.

"When the messenger places his hand on either thigh, or one hand above the other, the sick person's disease is caused by the God of Katteragam; but should he spit on the ground, the complaint is occasioned by a devil, (evil spirit.")

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR, Little skilled in casuistry, and therefore unqualified to present myself with confidence as a Ductor Dubitantium," yet perhaps you will allow me to offer a few remarks on the Query of your correspondent W. S. in your March Number.

How often, the moment we leave the domain of the exact sciences, do we see men of talents however great, perplexed by the use of ambiguous terms, and wandering from error to error, owing perhaps to their having, in the onset, suffered an equivocal expression to pass without questioning its meaning. And shall we wonder, if such terms, in the management of the worldling, frequently prove but too successful a means of annoying the humble Christian? Shall we wonder if the pious and conscientious servant of Christ, often harasses himself in matters both of faith and practice, by questions turning on a single phrase, it may be on a single word, whose doubtful meaning shall be the sole source of his perplexity? Thus, the worldling exclaims, "What! can He, whose yoke is easy and His burden light, behold our innocent amusements with a frown;-can He forbid the harmless recreation of our wearied frame and exhausted mind; He, who remembers that we are but dust? To such let the Christian answer, "Assuredly not:-prove the amusement innocent, the recreation harmless, and in fitting time and place, under circumstances requiring the relaxation, we condemn it not, nay rather, we thankfully re

ceive the indulgence conceded by a Gracious Father, to his weak and feeble children." Another, again, as in the case of your correspondent W.S. is urged to admit into his list of amusements(which if innocent why condemn?)-light conversation and profane music. Now Sir, with respect to the former of these, it appears to me that the whole question turns on the meaning which we may attach to the word light. This term, I presume, is not used in direct opposition to religious, as this would be a sense obviously too indefinite to admit of laying down any general rule, which would not equally sanction, or equally condemn, the fond overflowings of a mother's heart, when, with a sympathizing friend, her children form the delightful theme of her discourse; and the malignant hint, the poisoned inuendo of

"Flavia, tender of her own good name,

But rather careless of her sister's fame;
Whose superfluity the poor supplies,

But if she touch a character, it dies."

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To grapple, however, more closely with the question, does the word mean, (the rights of decency, of true morality, of charity, in a word, of religion unassailed, nay more, honored, and therefore untrifled with;) does it mean cheerful, gay, airy," I will even say, "wanting dignity and solidity;"* does it mean such conversation, as we may imagine to have enlivened the domestic circle, when Lady Austin related the story of John Gilpin, to her afflicted friend and his "faithful Mary"? If such be its import,

"And if no secret meaning lurk beneath,"

who will say, that in this sense, and with the saving of those rights already mentioned, all light conversation must be for ever banished from the domestic, or the social circle? Who will say, that the following beautiful lines must be utterly and for ever, inapplicable to the Christian ?

"A merrier man,

Within the limit of becoming mirth,
I never spent an hour's talk withal :
His eye begets occasion for his wit-
Which his fair tongue (conceit's expositor)
Delivers in such apt and gracious words,
That aged ears play truant at his tales,
And younger hearings are quite ravished;
So sweet and voluble is his discourse."

For my own part, Sir, I never think of one of the gifted contributors to your valuable work, and of some hours once spent in

Light, gay, airy, &c.—See Johnson's Dictionary; and as illustrating these uses of the word, compare the example quoted from Fairfax, with the original lines of which it is a translation.