dumdummateme; the western, deaan Androwfertraer; and the eastern, deaan Anabeleshey. This last, say

they, dispenses plagues and calamities amongst mankind, by the command or permission at least, of the great God; the others also are subservient to his commands, but are chiefly dispensers of his favours and blessings. They look upon these four as mediators between men and the Supreme Being; on which account they have a peculiar regard for them, and in their prayers and sacrifices, recommend themselves to their indulgence and protection.

I have already given the reader some account of the owleys, by which they seem to entertain the same idea as some superstitious people in Europe formerly did of familiar spirits; because they employ them as their favourite messengers with their petitions and prayers to their great God; and, after a sacrifice, expect that they should come and tell in dreams what they have to do, and also to warn them of any approaching danger. This bears a great conformity to the idea, which some christians have entertained of guardian angels, or some old philosophers of a good or evil genius; or rather, is more exactly conformable to a very ancient, and long received notion of demons; and for that reason, as we have no other term so fit in our language, I choose to distinguish them by that,; for the owley is no more than the general name of the utensil, or altar; which is rather like a talisman, or sigil, to which the demon is thought to be attached, and by which, as a proper medium, they expect to be invoked. For there are almost as many different demons with proper names, as there are persons who have owleys; some of which are, Ry-Leffu, Tompack-Offnarevo, Laka-petu, Deermefacher, Deer-hurzolavor, Ry-mungary, Ry-ove. Then they invoke likewise the spirits of their forefathers, and have a great veneration for them; calling upon them by names that are given them after their decease; insomuch that they look upon it as a crime to address them, or speak of them by the names they had when living; and this name is principally known by the

word garevo at the end of it; as may be observed in the repetition of deaan Crindo's and deaan Murnanzack's fathers' names by my mock retinue among the peasants.

The veneration they have for the memory of their ancestors, and the assurance they have of their spirits always existing, is apparent in almost every circumstance of the few religious ceremonies which they perform the burial of their dead is very particular and solemn. I have frequently hinted at the great humanity with which they treat each other on all occasions, and under ail difficulties of what nature or kind soever. In sickness they daily visit and contribute all that in them lies to the relief of the afflicted family, and the restoration of the patient. When any one is dead, all the relations and neighbours come to the house; the women make doleful lamentations, and the men assist in the necessary preparations for the funeral. In the first place, they pitch upon a tree for the coffin, after that, a cow or an ox is killed, and some of the blood sprinkled upon it: imploring at the same time their forefathers, and the demons, and demigods to aid and assist them, and take care that the tree does not split in the falling, or that any one be not hurt either by cutting or felling it. When the tree is down, they cut it about a foot longer than the corpse, and split it directly lengthways, (for they always make choice of a tree which they know will split after this manner,) and dig both parts hollow, like two troughs. It is then carried to the house, the corpse being in the mean time washed, and wrapped up in a lamber, or frequently in two and sewed together. There is frankincense, or a gum very much like it, burning all the time in the house. They seldom keep the corpse above one day, especially in hot weather. They put the corpse in the troughs closing them together, and carry it upon six men's shoulders. Every family has a burying-place of their own, which no one dare infringe upon or break into; nor indeed does any one attempt it. This is enclosed, and fenced round with sticks, like palisadoes.

When they come near the place, the corpse is set down, and then they proceed to the rest of the ceremony; that is, to make four fires, one at each corner on the outside of the burying-place; on these fires they burn the ox or cow, which was killed before for that purpose; then they divide it into quarters, which are all consumed in the flames: after this, they sprinkle frankincense upon the coals, and spread them all about. This being done, the chief or eldest of the family goes close to the entrance of the burying-place, and hollas aloud several times; after a short pause, he calls upon all the dead that are there deposited, commencing at the earliest, and proceeding to the last, and each one distinctly by his name; and in the conclusion tells them, that there is a grandchild, or near relation come to lie amongst them; and that he hopes they will receive him as a friend. Then the gate is opened, and two or three persons are sent in to dig the grave, which is made for the generality seven or eight feet deep; and the corpse is placed in it, and covered over with the earth without any further ceremony.. None are permitted to enter here, but some of the nearest relations, and the bearers, and the door is immediately shut fast again. There is commonly a crowd of people without, who are busy in carving up, and dividing among themselves the cattle, that are distributed amongst them for that purpose, if it be a great and rich family that can afford it; but the poorer sort cannot gratify their friends in so bountiful a manner. They generally visit this burying-place once a year, to clear it from weeds and make it clean; but never enter it till they have first burnt a cow, or bullock before it.

I knew some who, during a friend's sickness, would make a sacrifice and prayer here, to invoke the aid and assistance of the spirits of their forefathers; but this is not a very common custom. And if any man have any peculiar ceremonies of his own, which others do not think proper to put into practice, no person is offended, nor do they concern themselves about it; and the reason is, because there are no people here,

who pretend to be greater favourites of the Supreme Being than other men, and to have a particular commission to interpret and declare his will. No one here has yet been so presumptuous as to attempt this; and if any one should be so hardy, he would meet with but few to credit him.

Every man here, the poor man as well as the rich lord, is a priest for himself and his family; and expects the demons should answer his requests in his dreams. If he differ from his neighbour in point of ceremony, as there is no damage given or received, so there is no hatred arises. But were they to set apart particular persons, and to give them a certain number of cattle and slaves every year, for the performance of some certain ceremonies, and instead of making their prayers to God for themselves, leave it to these to officiate for them, and prescribe rules and seasons to them, these very people would soon lord it over them. For they would terrify them with the anger of the great God, and demigods, and foment divisions among the people for the support of their interest, lest they should lose their substance and honours; and at last punish any innocent person for their insolent inventions, under a sanctified pretence of demons coming in the night from the Supreme Being, and enjoining them so to do. We had an instance how easily mankind might be imposed on by these pretenders to prophesy, in my master Mevarrow; and how artfully the imposition was carried on in one of our neighbours.

There was a person of distinction lived about two hours' walk from us, called deaan Olaavor, whose father died whilst I was here; he was making preparations for his interment in the burying-place of his family; and the night before, he dreamed his father appeared to him. Or, according to his own expression, his father appeared to him in a dream, and earnestly desired him not to bury his corpse; but keep it in a sundock, or chest, and erect a little house for the reception of it.

This request he very dutifully complied with, build

ing a house about three hundred yards from the town to the eastward, to which place he used frequently to resort, and make his prayers and oblations, and then pretended that the spirit of his father, which he called Îulu-bay, or the great spirit, used to come and tell him strange things, which should occur to his neighbours. He frequently visited deaan Mevarrow, who gave the utmost attention to every thing he said; Olaavor perceiving his weakness, soon found out ways and means to turn the credulity of his friend to his own advantage: and when any troublesome time came on, he would industriously wait on Mevarrow, and inform him how angry his lulu-bay was, and what misfortunes he had just grounds to fear would attend him. Now whether, as he was an artful man, he conjectured rightly from the reason of things; or, whether he dreamed rightly (for sometimes, indeed, it happened as he said, and often otherwise) I shall not presume to determine; but his principal aim was (as it appeared to me) to get a heifer now and then for a pretended sacrifice, and frequently a present of some beads, and such other trinkets, for the pains he was at, using his best endeavours to appease the wrath of his lulu-bay, and procure his favour and assistance. The advantage he made of this was so conspicuous, that many people grew jealous of his conduct; but at length a brother of deaan Olaavor's was killed in the wars, and his lulu-bay never came in a dream to warn either one or the other of the impending danger. This not only opened their eyes, but convinced a great many more; however an excuse was at hand. That his brother had been remiss and negligent in regard to his prayers and oblations to lulubay; and for that reason he suffered him to fall. Deaan Mevarrow, and some of the weakest of the people, swallowed the cheat, and still continued their superstitious opinion of this great spirit, and were afraid to speak, or entertain the least contemptible thought of it; having always the plea of mean-spirited bigots, that they were safer who paid an awful regard to lulu-bay, than those who despised him. But be the case how it