perish. Such are some of their mysteries, and here by the way we may observe, that in all false religions, the priests endeavour to keep the people in ignorance. And what is still remarkable, that even these poor Negroes, who go almost naked, have the art to study priestcraft, and impose upon their fellow subjects. When they would make a discovery who has committed a murder, they pour a particular liquid upon the arm or thigh of the person suspected, but before the liquor can be used, it must be boiled, and the supposed criminal's name is mentioned as soon as it begins to rise. The moment in which the After the candidates have been fully instructed in this mystery of regeneration, their tutors conduct them to some private places, where women are permitted to attend them; and this is the first time they have an opportunity of speaking with those of that sex. It is here likewise that they are instructed in all things relating to morals and politics, for which reason these groves may be called the academies or colleges of the Negroes. At their dismission, they affect to appear as persons just come into the world and in some sense it may be said so, for they know neither father nor mother, nor any friends nor rela-liquid begins to boil, they address their imaginary tions; for to forget all things past, is the first consequence of this new life. They pretend to remember nothing of their past life, and they are all dressed in feathers, with a cap made of the bark of a tree, which hangs over part of their faces, with small jingling bells at their feet, and a set of leopard's teeth hung round their neck for a collar. Thus equipped, they resort to public assemblies to practise their solemn dances, and perform before a multitude of people, that which in a more particular manner is devoted to the service of their Belli, and was taught them by their tutors in the groves, during the time of the regeneration. This is so essential an accomplishment, that such as are so unhappy as to be incapable of performing it rightly in public, are treated with all the marks of ignominy and contempt. At the conclusion of the dance, the tutors call the pupils by new names, and then introduce them to their relations. The power and authority which is granted to such persons as are thus initiated, is the result of policy and superstition blended together, which have at all times been made use of to keep the people in awe. When they are inclined to make a public prohibition of any thing, they practise a kind of magical operation by virtue of a stick drove fast into the ground, at the top whereof hangs a bundle of reeds. But what makes them the most formidable to the people is, their delivering over such as transgress their orders to the power of the evil spirits; and this artifice consists in hurrying the delinquents away with much bustle and noise, by some of their attendants and creatures, whom they have at their back. They bear such an absolute sway over them, and keep them in such profound ignorance, that no person dares presume so much as to look, or make any enquiries, when these imaginary spirits seize such as are found guilty, lest they should fall into their hands themselves, and be in same manner hurried away into the groves, and there be left to spirits in the following words, "Is the party on whom I pour this water guilty or not? If he is, may it scald him and shrivel up his skin." If it has not that effect, the party suspected is absolutely discharged, and accounted innocent. The Negro women have also their particular mysteries, which bear some analogy to those we already mentioned. The mothers take their daughters into consecrated groves, and commit them to the care of a sort of priestesses, who at first treat them with a dish of chickens, and this is considered as a kind of treaty ; for they are called, "The chickens of alliance." After this, the young virgins have their heads shaved and are instructed to sing and dance. When the time of their education is expired, they are all dressed in the bark of a particular tree, and their re lations carry them abundance of trinkets, that they may appear as fine as possible when they make their public entry into the town where they reside, at which time there is an elegant entertainment provided for them, accompanied with music and dancing, and many other sorts of diversions peculiar to the country. The initiations here described, are universally practised by all the natives of Guinea; and therein the footsteps of the mysteries of the ancients may be easily discerned. There is a great conformity also between them and the initiation of the new world; for, it is well known, that the ancients looked on theirs, as the entrance into a new life; which is the very same idea as that of the Americans and Negroes. It is likewise well known, that the ancients thought the spirit and essence of religion were included therein, and that such as were unregenerated, saw nothing but the shell, as it were, or external part of it. In them were comprised the true interpretation of the grounds and principles of their religion, and the maxims of their morality. Every body knows, in short, that such as were ini tiated, tiated, entered upon their regeneration with retiring, from the world, and with divers austerities, fastings, and penances; all which were required to be religiously observed by the probationer or novice. These several trials were also to be accompanied with an absolute freedom and disengagement from all sensual objects; and when the soul was in that happy state of indifference, that nothing terrestrial could influence or affect it, they thought it qualified for the participation of the most sublime mysteries of religion. the As soon as the young virgins of Brazil arrive at age of maturity, they are mortified to that degree, that we may term their unhappy situation, with propriety enough, a state of martyrdom. In the first place they either burn, or cut their hair off their heads as close as possibly they can. After this, they oblige them to stand upright on a flat stone, whilst their flesh is slashed and mangled with a sharp ivory tooth, from their shoulders to their waist, cross-ways, in such a violent manner, that the blood trickles down from every part. The agonies which these poor girls are in, are visible enough, by their various contorsions and grimaces; but their modesty obliges them to conceal their torture as much as possible, and not one of them dares to vent a sigh, or shed a tear. After this they daub the wounds with the dust and ashes of a wild gourd, which is as strong a corrosive as gun powder; insomuch, that the marks can never be erased. After this, they bind their arms; and, in short, their whole bodies, with a cotton fillet; hang the teeth of a particular beast round their necks, and lay them so low in their hammocks, that no body can see them. They are there confined for three days together at least, without being able to stir, and are not allowed to speak, eat, nor drink, during all that time. At the expiration thereof, they are taken down, in order to have their bandages taken off; and then they are obliged to stand again on the flat stone before mentioned, on which they underwent their first severe mortifications, that their feet should not touch the ground. After that, they are to be put to bed again, where their whole diet consists in a few boiled roots, a little meal and water, and no other refreshments whatsoever. In this low condition are they kept till their second purgation; at which they are slashed and mangled again from head to foot, in a more barbarous and inhuman manner than before; then they are carried to their hammocks once more, but not so closely confined for the second month, nor obliged to undergo such severe abstinence as before; but, however, they are not suffered to appear abroad, to converse with any of the family, or do any manner of business, but card or spin cotton. The third month they besmear them all over with a black ointment, made up with a particular oil; and after this they begin to go abroad and appear in the fields. Every town has a kind of a pest-house, situate at about an hundred yards distance from the rest, called Bournamon, into which all the women in general, maids, as well as wives, are obliged to withdraw, and exclude themselves from all minner of society till their purgations are perfectly ceased; after which, they are at liberty to return to their families again, as soon as they think convenient. Their daily provisions during those times are brought to them, with as much care and precaution as if they were infected with the most malignant distemper. They durst not, notwithstanding, conceal their natural infirmity by any manner of means, when it comes upon them; for it would be inevitable death, should they be discovered to dress any victuals for their husbands at such a conjuncture. Accordingly they are obliged to eat of the Fetiche, and take a solemn oath, that they will declare their infirmities to their husbands, and voluntarily withdraw to their Bournamon, as soon as ever they are conscious of the least pollution. The Religion of Congo, Angola, and of the Jages, or Gauls. THE king of Loango, a particular province of Congo, is in some measure the object of his subjects divine adoration, who honour him with the attributes or titles of Samber and Pongo, that is to say, the deity, and for that reason they look on him as an omnipotent being. The populace, nay the grandees of his kingdom, being fully persuaded that he can bless them with rain at his pleasure, make their public addresses to him once a year, with abundance of solemnity and with presents in their hands, for that intent. A day is by him appointed for the celebration of this ceremony; at which time they pay him the most solemn homage, and eniz, tain his majesty with a trial of their skill in archy and with a Moorish, or rather Ethiopian concert of music. After their adorations are paid, the Klag lets fly an arrow into the air; and the day is spott in all the demonstrations of public joy imaginado, especially if the rain happens but to descend evejso little upon them; and we may reasonably supp that these people, as well as other nations, . choice of such times as are likely to be most favour abl able, and give a sanction to the miracle they peti tion for. His majesty, moreover, is, as we are informed, a profound magician; he orders and requires the divine worship of two idols, one called Mokisso, the other Checocke. The former, to whom they give the additional tide of Gombery, is served and attended by an old sorceress, whose appellation is Ganga Gombery. She is the Pythian priestess of Loango; but like Triphonius of old, she delivers her oracles in subterraneous caverns. There is a chapel erected in the high road, which is consecrated, and set apart for the service of Checocke; wherein stands a little black image, or representation of him, in which he sometimes condescends to communicate himself at midnight to his favourite devotees. Such nocturnal honours are attended with raptures, and enthusiastic agitations for some hours. Every sentence that such persons utter, under their inspirations, is looked upon as an oracle, and the solemn declaration of the divine will and pleasure of the Checocke. All artificers, fishermen, and magicians, look on this idol as the peculiar object of their divine adoration; and one branch of their worship consists in clapping their hands. Besides these two idols, the people of Loango have several houshold, as well as rural gods, whom they worship and adore under divers extravagant figures; and each idol has his peculiar district and employment. Such as preside over the fruits, the corn, and other products of the earth, are nothing more than scare-crows, or bug bears, composed of bones, feathers, horns, hoofs, and skins of beasts, &c. Notwithstanding all these ridiculous instances of idolatry, they acknowledge a supreme being, whom, however, they neither concern themselves about, nor any ways regard; which neglect proceeds either from their profound ignorance, or a notion which many others entertain as well as they, viz. that God governs the world by his deputies, or vicegerents, to whom alone, by consequence, mortals ought to make their immediate addresses, as it is customary for us to make our applications to some favourite minister of state, for such favours as we are ambitious of obtaining from the prince upon the throne. The formal manner in which the king of Loango generally drinks a glass of liquor, may be reckoned, with propricty enough, amongst the number of their religious customs. The officer, who attends him on that occasion, has a little bell in his hand, which he tinkles on the delivery of the cup, and turns his head another way; and at the same time, all such other persons as are present, prostrate themselves before him, and hide their faces, till the ceremony is over; for it is no less than death for any one to see his majesty drink; so extravagant and fantastical is the veneration which this princely god exacts from his subjects! Moreover, he eats by himself in a withdrawing room, set apart for that particular purpose; and when he rises from table, he either knocks or rings a little bell, and then departs without any farther notice or ceremony whatsoever; which superstitious custom is grounded on an idle nction the Negroes entertain, that his majesty would inevitably die that moment he was seen to cat or drink by any of his subjects. Yet who knows after all, but this custom was first established with a political view, and that the assassination of some prince at his table was the original cause of its institution? Whenever any of these, blacks have white children, a circumstance, however, which but seldom happens, this king of Loango orders them to be brought up, and instructed in the black art, and the ministry of their idols. These priests have a peculiar privilege to make whatever they take a fancy to, their own property; and the veneration and respect which the people have for them is so great, that they never thwart or oppose their incli nations. There is an idol in the province of Matambo, called Maramba, whose priests are all sorcerers or magicians; and this image stands upright, directly over against the temple dedicated to his peculiar service, in a basket, made in the form of a bee-hive. To this deity in particular they apply themselves for success, when they go out a hunting or fishing; and for the relief of all such as are indisposed. It is before him likewise, that a person, who is charged with the commission of any crime, is obliged to plead his cause, and clear his innocence. In the first place, he falls down on his knees before Miramba, and then, embracing the god with the profoundest veneration, pronounces these words; Behold, Miramba! Thy servant is come to justify himself before thee. In case he is really guilty, and is impiously perjured, he falls down dead upon the spot. The devotees preserve with care, and carry always about them some little images of this Miramba in small boxes, which may be looked upon, with propriety enough, as the relic cases of these negroes; and sometimes they wear a Miramba about their necks, or on their right arms. Miramba always marches at the head of their armies; and he is presented with the first delicious morsel, and the first glass of wine, that is served up at the governor, or king of Matombo's table. The The natives of the king of Bamba worship an animal with two legs only, a long tail, and a pair of wings; an animal, in short, like a dragon, according to the description we have of that imaginary creature; and as it is but seldom to be met with, it is on that account, in all probability, looked upon and revered as a deity. The blacks of the province of Congo, the Bramins and other neighbours of the Anzicains, worship the sun and moon, which they represent, we are informed, under the figures of a man and a woman. They have several other little deities, however, which they likewise worship; but the sun, and his consort the moon, for that is the notion they entertain of these glorious luminaries, are always their principal deities. In the island of Quantalla there is an idol made of their current coin, to which the natives make voluntary oblations of their most valuable effects; which all persons are strictly enjoined not to touch on any account whatever. They let them lie till they decay through time and putrefaction, in an enclosure, fenced with ivory palisadoes, and one priest alone receives the free-will-offerings of the devotees, and presents their homage to the idol. This vicegerent of his, industriously conceals from every body, the secret avenues which lead to the deity; for he never goes twice the same way. This wonderous precaution of his, in all probability, is no more than a piece of priestcraft to animate the zeal of the people, whom he thus keeps ignorant of the god whom they adore. In short, the people of Congo pay divine adoration to dragons, serpents, goats, and tigers; as also, to a vast variety of birds and plants; being in all appearance like the ancient Egyptians, whose religion principally consisted in symbols, or hieroglyphics. The people of Congo have likewise several images and figures, made both in stone and wood, which seem to bear a very near affinity to the Fetiches and Talismans before-mentioned; but as they acknowledge a Supreme Being, it must be supposed, that they look upon these idols as inferior deities, though worthy of the esteem and veneration of mankind, on account of their relative power, and their easy access to that Supreme Being. But be that as it will, the images of these idols are certainly honoured with the respective names of the divinities they represent, and receive the vows of their respective votaries, as their deputies or vicegerents. The Gangas, or priests, when they visit their sick, present them with these images, which they set before their eyes, in order to restore their health, and excite their fervour and devotion. There are some of these negroes, however, who are so rational in their conduct as to No. 20. abstain, with the utmost precaution, from the worship of a plurality of gods, and invoke only the Supreme Being, whom they distinguish by different appellations, that is, Deuscata, the only God, and Desu, the God of heaven. Their religious testimonies of duty and respect consist principally in their genuflexions, prostrations, and, as we have before observed, applauses, or clapping of hands. To these, however, we must add their prayers, vows, and sacrifices; as also some particular gesticulations, which are the peculiar signatures or characteristics of humility and devotion, and their priests are all sorcerers and magicians. The art of divination, or prediction by birds, is particularly studied and practised by the natives of the kingdom of Angolo. Their flight and various cries are presages, as they were amongst the heathens of antiquity, of future good or bad fortune. The Mokissos, or Fetiches of Angola, are composed either of wood, or stone; some few whereof are erected in temples or chapels, but the much greater part of them in the public streets, or highways. They have various denominations, according to their respective employments. To them they make their vows, and to then they offer up their sacrifices, either to appease their anger, or obtain their benediction. Some of these Mokissos are made in the form of four-footed beasts; and others like birds. They, in short, are their oracles; but not the only ones these idolators of Angola consult: They have a religious dance which fully answers that purpose; though, in all probability, it consists in nothing more than the art of throwing themselves into enthusiastic raptures, through the violence of their agitations. It is in this situation that the first inspired dancer talks in a sublime and spiritual language to his audience, and is listened to with as much attention as an oracle. We shall have occasion elsewhere to return to the religious dances of these Barbarians. The Mokissos, of whom we have been speaking, are subordinate beings, who is called by the natives of Angola, Zamban-Pongo, and acknowledged to be the god of heaven. In the province of Miambo, those who solemnly devote themselves to the service of Maramba are shut up by the Gangas, in a close, daik apartment, and there obliged to spend considerable time in the strictest abstinence. After this retirement, they are likewise directed to observe a profound silence for several days together; and not to violate is injunction on any occasion whatsoever, not even the hardest treatment possible, which they gene meet with, in order to try their patience. 6 C the term of this penance is expired, they are introduced into the presence of their idol, and there undergo the painful operation of two incisions, which are made on their shoulders in the form of a crescent. After this, they are sprinkled with the blood that trickles down from their wounds, which completes the ceremony of their consecration to Miramba, to whom they are solemnly engaged to be ever true and faithful, and always carry about them one of his images. After this solemn dedication, they must not presume to taste some particular provisions; which are not, however, prohibited alike to all; some being forbidden to eat one thing, and others another. This is the ceremony of the initiation of their youth of both sexes, as soon as they are twelve years of age. The idolators of Congo describe their gods as subject to various passions, who, if we may credit their account of them, look down with a jealous eye on the partial adorations of their votaries. When a Negro imagines that he lies under some more than ordinary obligations to one particular idol, he worships it with an uncommon zeal and veneration; erects statues, and consecrates images to that favourite deity; which partial respect of his is not only resented, but severely punished by some other god that thinks himself neglected: The devotee is sure to feel at the long run, the dire effects of his indignation, which obliges him to consecrate some image in honour of him, in order to appease his resentment: But this is not all; for if any other god interposes, and demands a share of his respect, he is by no means to be slighted; so that the devotee is frequently compelled to consecrate a far greater number of images than ever he intended. Such are the ideas which the Negroes of Congo entertain of their religious duties, for we may credit such authors as have given us a description of those countries. It is the peculiar province of one of their Gangas to consecrate these images in the presence of the whole family, friends, and neighbours of the devotee; the ceremony whereof is somewhat mysterious; for the votary is obliged to be duly prepared for it, by retirement for about a fortnight into a little palm-tree hut, and by a profound silence for nine days. After this preparation, the Ganga, the devotee, and a numerous train of his neighbours and relations, repair to a spacious plain, where, being all ranged round a drum, the Ganga sounds forth the praises of the Mokisso, and the whole assembly dance to the martial beating of a drum, in honour of the new idol. At the close of the second or third day, the devil begins visibly to actuate and possess the devotee. After that, the Ganga mutters some particular mystic terms, and stains his own temples, the corners of his eyes, and his breast, with red and white spots. In the same ceremonious manner, he paints the devotee, whose possession is now conspicuous, by the various contortions of his body, the rolling of his eyes, his wild grimaces, and convulsive agitations. We are fully assured, that in these enthusiastic transports, he handles and cats fire, without the least damage or inconvenience; but the most surprising circum. stance of all this is, that the devil oftentimes transports the person thus possessed, to some solitary desert, where he is detained for three hours together, without any one knowing what is become of him. The magician and his relations, therefore, search diligently all over the country in hopes to find him, they conduct him home with abundance of formality; but find him so prodigiously fatigued with his possession, that he is scarce able to stir a limb. It is reasonable to suppose, that by long retirement, and some particular potions which the devotee is obliged to take, his imagination is artfully wrought up to such enthusiastic raptures, and vidlent emotions, as induce the whole assembly to imagine, that the devil actuates and informs him: The quack sophistry of the magician, the solemn beat of the drum, and the excessive movements of the dance, finally complete the disorder of his distempered brain. And if it is true, that the consecration of those images is, for the generality, the result of a solemn vow, made in sickness, adversity, or old age, what can possibly contribute more to a perfect possession, and to make a finished madman of the poor visionary? But what shall we say with respect to the fire which the person so possessed eats without any manner of inconvenience? The answer is very obvious, that it is all artifice and legerdemain; but so well couchet, as easily to impose upon the ignorant, unthinking negroes, in the same manner as our ancestors were formerly deluded by their ordeal trials. During the time that the devil actually posseses the Negro, he is asked to what solemn obligations he means to tie him, which, when he has publicly declared, a ring, or bracelet is immediately put upon the Negro's arm, and as often as he takes an oath, or makes any positive affirmation, his veracity must not be called in question, provided he swears by his bracelet. The obligations, or religious duties of the Negroes are innumerable. There is not one amongst them all, that does not solemnly engage to abstain from some particular sorts of fruits, herbs, plants, &c. |