The Mysteries of All Nations Part 2

CHAPTER VI.

Roman Delusions and Customs--Augury--Election to the Magistracy; Omens relative thereto--Tokens of Futurity--Dire Misfortunes followed the Contempt of Augurs--Drawing of Lots--Events foretold by reading the first pa.s.sage that turned up on opening a Book--Lucky and Unlucky Stars--Fortune Tellers--Dreams--Omens drawn from Appearance of parts of Animals offered in Sacrifice--Sibylline Books, Charms, and Incantations--Spirits going about to observe Men's Actions--Unlucky Days--Dress of a Bride--Marriage Ceremonies--Anointing Door-posts with the Fat of Swine or of Wolves, and crossing the Threshold--Fire and Water--Bridal Feast and Nuptial Songs--Funeral Rites--Souls of Unburied Persons--The Expiring Breath--Customs at a Deathbed; the Cypress exhibited at Houses in which were Dead Bodies and Funeral Observances--Hobgoblins and Lares--Purifying with Water and Fire--Ghosts partial to Beans, etc.--Offerings made to appease the Manes--Persons reported to be Dead--Dead Bodies used for Magical purposes.

The old Roman delusions and customs were as extraordinary as those of any nation with which history has made us acquainted. The augurs pretended to foretell future events from the flight of birds and the chirping and feeding of fowls, and also from other appearances.

"Augurium" and "auspicium" were generally used promiscuously.

Auspicium was properly the foretelling of future events from the inspection of birds; augurium from any omen or prodigy whatever. The augurs are supposed to have derived tokens of futurity chiefly from five sources--appearances in the heavens (such as thunder or lightning), from the singing or flight of birds, from the feeding of fowls, from the movements of quadrupeds, and from uncommon accidents.

The birds which chiefly gave omens by sound were ravens, crows, owls, and c.o.c.ks,--and those by flight, eagles and vultures. Contempt of the augurs, and neglect of their intimations, were said to be followed by dire misfortunes. Omens coming from the left were generally supposed by the Romans to be lucky. Thunder on the left was regarded as a good sign, and so was the cawing of a crow on the same side; but it was considered more fortunate to hear the croaking of a raven on the right than on the left. The Romans, as the Greeks had done before them, took omens from quadrupeds crossing their path or appearing in unaccustomed places. The augurs taught the people how to draw conclusions from sneezing, spilling salt, and other accidents, called dira.

Drawing of lots was frequently resorted to by the Romans wis.h.i.+ng to pry into futurity. The lots were dice, or articles resembling those instruments of chance. They were thrown into an urn filled with water, or cast as dice in the ordinary way. If there was any difficulty in ascertaining the import of the dice throwing, the priests were employed to interpret. Future events were frequently inquired into by an inquisitive person cutting the branch of a tree into small pieces, and distinguis.h.i.+ng them by certain marks, and then scattering them at random on a white cloth. The searcher after knowledge having prayed to the G.o.ds, took up the slips three times, and interpreted according to the marks. Future events were often inquired into by reading the first line or pa.s.sage which happened to turn up on opening a book, or by observing the stars. It was supposed to be lucky to be born under a certain star, and unlucky to come into the world under another.

Astrologers were consulted regarding one's natal hour. Fortune-tellers and books of fate were consulted on the most trivial occasions; and persons aspiring to the magistracy, after saying their prayers in the open air, had recourse to augury with the view of ascertaining whether the G.o.ds favoured their cause.

Great attention was paid by the Romans to dreams, and persons of disordered minds were supposed to possess the faculty of presaging future events. Omens of futurity were also drawn from the appearance of the entrails of animals offered in sacrifice to the G.o.ds. The flame and smoke from the altar were noticed, and so were the circ.u.mstances attending the driving, felling, and bleeding of the victim. Sibylline books were inspected by appointment of the senate at perilous times, as they were supposed to contain the fate of the Roman Empire. There was something mysterious about the origin of the sibylline books. It is reported that a woman called Amalthaea, from a foreign country, came to Tarquin the Proud to sell nine sibylline books. Upon Tarquin refusing to give her the price asked, she went away and burned three of them. Returning soon after, she sought the same price for the remaining six. Still the price was refused, and she went away and burned other three books. She again came to the king, and demanded the same price for the three unconsumed volumes as she had asked for the nine. Tarquin, who first regarded the woman as a senseless old creature, became surprised at her strange behaviour, and inquired at the augurs what he should do. They advised him to give the woman the price she demanded. The woman delivered the books, and, after desiring that they should be carefully kept, disappeared, and was never seen again.

The use of charms and incantations originated in the wors.h.i.+p of the heathen G.o.ds. As people in this country believe that spirits, good and bad, go about at night, so did the Romans suppose that their G.o.ds went up and down the earth during the night to observe the actions of men.

The priests and others, when engaged in acts of piety or important business, took care, when turning, to move to the right. Every Roman avoided repeating words of bad omen. Certain days were reckoned unfortunate for the celebration of marriages. The month of May was thought an unlucky time for marriages being solemnized. The most fortunate time for weddings taking place was in the middle of June.

The dress of a bride on her marriage day was a long white robe and her face was covered with a veil, in token of her modesty; her hair was divided with the point of a spear into six locks, and she was crowned with flowers. No marriage was celebrated before recourse to auspices.

The nuptial ceremony was performed in the bride's father's house, or in the residence of the nearest relation. In the evening the bride was conducted to her husband's house, taken thither apparently by force from the arms of her mother or other relative, in memory of the violence used to the Sabine women. Three boys, whose parents were alive, attended her; two of them supported her by the arms, while the third walked before, bearing a flambeau of pine or thorn.

Maid-servants followed with a distaff and wool, intimating that she was to spin as matrons formerly did. Many relations and friends attended the nuptial procession. The young men repeated jests and made sport as she pa.s.sed along. The bride bound the door-posts of her new home with woollen fillets, and anointed them with the fat of swine or wolves, to prevent enchantments. She was lifted over the threshold, or lightly leaped over it, as it was thought ominous to put her foot upon it, because the threshold was sacred to Vesta, the G.o.ddess of virgins.

Both she and her husband touched fire and water, as all things were supposed to be produced from these two elements. With the water their feet were bathed. The husband gave a feast, and musicians attended and sang the nuptial song. After supper the bride was conducted to her bed-chamber by matrons who had been only once married, and laid on her couch, which was covered with flowers; songs were then sung by young women before the chamber door till midnight. Next day another entertainment was given by the husband, when presents were sent to the bride by her friends and relations; and she began her family duties by performing sacred rites.

Great attention was paid to funeral ceremonies. Many people believed that the souls of the unburied were not admitted into the abodes of the dead before they had wandered about the Styx at least a hundred years. If one happened to discover an unburied body and did not throw earth on it, he was compelled to expiate his crime by sacrificing a hog to Ceres. When persons were at the point of death, their nearest relation present endeavoured to catch the expiring breath with their mouth, as they believed the soul or living principle went out by the mouth. The nearest relation among the Romans closed the eyes and mouth of the deceased, after putting money into the mouth for the ferryman who was to take the soul of the dead over the lake it had to cross. A branch of cypress placed at the door where the deceased lay, indicated that there was a dead body within. People were invited to public funerals by a herald. Magistrates and priests were supposed to be violated by seeing a corpse, and therefore the dead were generally buried at night with torch-light. At funeral processions pipers and other musicians attended, and women sang the funeral song or the praises of the deceased to the sound of the flute. By the law of the twelve tables, the number of flute players was restricted to ten. Next followed actors and buffoons, who danced and sang, while one of them imitated the deceased's words and actions when alive. Before the corpse there were carried the images of the deceased and of his ancestors. The ancients buried their dead at their own houses, whence arose the fear of hobgoblins, and a belief in lares, supposed to be the souls of the deceased.

When the body was laid in the tomb, the people present were sprinkled three times with pure water by the priest, and when the friends returned home they were again sprinkled. Beans, lettuces, bread, eggs, etc. were laid in the tombs, in the belief that the ghosts would come and eat them. Offerings were made to appease the manes. If a person, falsely reported to have been dead, returned home, he did not enter his house by the door, but went into it through the roof. Dead bodies were often violated for magical purposes, by stripping them of valuable articles, or cutting off fingers, toes, or arms. Wax images of deceased persons were made, and, after a variety of ridiculous ceremonies, burned on piles, from the tops of which eagles were let loose to convey to heaven the souls set free from the body.

CHAPTER VII.

Ethiopian Superst.i.tion--Sacred Bread--Customs of Ethiopian Monks--Heathen Indian G.o.ds--Paraxacti and her three Sons--Thirty thousand millions of G.o.ds--Fate of a Child written on its Forehead--Transmigration of Souls--Seven Seas--Mountain of Gold--Adder of monstrous size with a Hundred Heads--Vixnu--Dispute between Bruma, Vixnu, and Rutrem--Curse p.r.o.nounced against the Thistle--Iranien the Giant--Transformation--Morning Star--Vixnu's different Forms--A King's Head kicked into the lowest Abyss--Prediction by Soothsayers--A Tyrant's Intentions frustrated--Vixnu's Guilt and Punishment; his Marriages and supposed future Appearance--Rutrem--A Son with Seven Heads--The Seven Stars as Nurses--Parvardi's Loss of her Husband and Birth of a Son--Rutrem's Revenge and its Consequences--The Indians' Offering to the Sun--The Ganges--The Giant Piamejuran--Superst.i.tious Observances at Marriages--Disposal of Dead Bodies--Different degrees of Glory after Death--Reverence for the Cow--Ways of detecting Criminals--Addressing Oracles--Astronomy--Eclipse of the Moon--Magic--John Gondalez.

In Ethiopia, superst.i.tion was general over the entire empire. The Ethiopians used a sacred bread, called the corban. While this bread was being made, the baker was obliged to repeat seven psalms. Upon every loaf there were twelve impressions of the cross, and each cross was within a square. Ethiopian monks slept on a mat spread on the ground, and before lying down they stretched out their hands one hundred and fifty times in the form of a cross. Baptism was understood by the people of this empire to be a solemn ceremony that washed away all impurities; but the rite was observed by nearly all the ancient nations, in memory of the Deluge.

In an account of the empire of the Great Mogul, we find no end of superst.i.tious observances. Each heathen Indian tribe had a separate G.o.d. Some tribes even wors.h.i.+pped boiled rice; after the same manner the Egyptians paid homage to leeks. Indian writers say that, in the beginning, a woman, whose name was Paraxacti (brought into existence by the great Creator), had three sons,--the first named Bruma, who came into life with five heads. He was endowed with the power of creating all inferior beings. The name of the second was Vixnu, appointed lord of providence and preserver of all things formed by Bruma. The third was named Rutrem, whose function or inclination was to destroy all things his other two brothers had made and preserved.

Rutrem, like his brother Bruma, had five heads. Bruma a.s.sumed the form of a stag; and, to punish him for a serious crime he committed when in that shape, his brothers and thirty thousand millions of G.o.ds punished him by cutting off one of his heads.

According to the notions of Indian heathens, Bruma writes upon the forehead of every child an account of all that shall happen to him in the world. It is reported of Vixnu that he metamorphosed himself at pleasure. He first took the form and nature of a fish, and the second form a.s.sumed was that of a tortoise. The Indians believed there were seven seas in the world,--one of milk, of so delicious a nature that the G.o.ds ate b.u.t.ter made of it. One day, when the G.o.ds wanted to feast on the b.u.t.ter according to custom, they brought to the sh.o.r.e of the milk sea a high mountain of gold, which supported fourteen worlds that composed the universe. The uppermost part of the mountain served for a resting place, and over it was brought an adder of monstrous size, having a hundred heads. The G.o.ds made use of this adder as a rope, in order to get at the b.u.t.ter more easily; but while they were attempting to procure the b.u.t.ter, the giants, who had a continual hatred against the G.o.ds, drew the adder on the other side with so much violence that it shook the whole universe, and sunk it so low, that Vixnu, in his tortoise form, placed himself under it and supported it. Meanwhile the hundred-headed adder, being unable any longer to endure the pain the G.o.ds and giants inflicted on him, vomited poison upon the giants, which killed many of them on the spot. Vixnu afterwards a.s.sumed the form of a beautiful woman, and such of the giants as remained alive fell in love with the fair being. In this guise, he amused the giants till the G.o.ds had eaten all the b.u.t.ter.

In his third incarnation, Vixnu changed himself into the form of a hog, in consequence of the following circ.u.mstance:--One day a contest arose between the three G.o.ds, Bruma, Vixnu, and Rutrem, regarding the extent of their power. Rutrem undertook to go and hide himself, and at the same time promised to submit himself to him who should first discover his head and feet; but if they could not find these parts, then the baffled G.o.ds were to acknowledge him their superior. Bruma and Vixnu having agreed to this proposal, Rutrem vanished, and hid his head and feet in places a great distance from each other, where he imagined they could not be found. Bruma, in the likeness of a swan, commenced to search for the head, but, finding he could not obtain any trace of it, he resolved to return home. Just, however, as he was going to give up the search, he met the thistle flower, which came and saluted him, and showed the place where Rutrem had hid his head.

Rutrem, exasperated, cursed the flower, and forbade it ever to enter his presence. For this reason, his followers prevented thistles being brought into their temples in any part of the East Indies.

For the purpose of finding the feet, Vixnu transformed himself into a hog, and went from place to place digging into the earth, but without success. For cogent reasons, Vixnu next a.s.sumed the form of a man and lion at the same time. Rutrem, it appears, conceived a strong friends.h.i.+p for one Iranien, a mighty giant, and granted him the privilege that no one should kill him either by day or by night.

Instead of the giant proving grateful, he became proud and overbearing, and even insisted on being wors.h.i.+pped as a G.o.d. To punish the giant, Vixnu suddenly appeared before him in the form of a cloud, and then, taking the monster shape of a being half-man half-lion, resolved to take vengeance on the ungrateful wretch. In the evening, when Iranien was standing at the threshold of his door, Vixnu sprang at him, tore him to pieces, and drank his blood. But the blood affected Vixnu so much that he became stupid. Vixnu's fifth transformation was into a dwarf. At that time a cruel king's subjects appealed to Vixnu to relieve them of their oppressor, and, to carry out the people's desire, he, in the form of a dwarf, went to the city where the tyrant kept court. The dwarf begged from the king a grant of three feet of ground whereon to build himself a house. The tyrant was about to comply with the request, when the morning star, which attended the king in the character of secretary of state, suspected there was treason in the case. It was common, when requests were granted, for the king to take water into his mouth and pour some of it into the hand of the suppliant, and therefore the secretary, by the a.s.sistance of magic, slipped imperceptibly down the prince's throat, in order to prevent the water being thrown out. The magic had not the desired effect; for the king, finding something in his throat, forced a sharp instrument into it, which put out one of the secretary's eyes, and the water gushed out, ratifying the agreement. Vixnu changed himself into a monster so large that the whole earth was not sufficient to afford room for his feet. He then said to the king, "You have given me three feet of earth, and yet the whole world can scarcely contain one of my feet: where am I to place the other?" The tyrant, seeing deserved wrath awaiting him, laid his head down before Vixnu, who with one kick tossed it into the lowest abyss of h.e.l.l. The wretched king, finding himself condemned to such a place of torment, begged pardon and mercy of Vixnu, but all the favour he received was one day's respite every year, to enable him to take part at a particular ceremony, to be observed in commemoration of his own downfall and punishment.

Vixnu's sixth form was that of a white man. He subdued many tyrants, and washed his hands in their blood. In this form he destroyed many giants, and compelled all the apes in the country to attend him. The last form Vixnu a.s.sumed was that of a black man, in which likeness his cunning and success were not less marked than when he was disguised in several of his former shapes. Here is another story told of him:--There was a great tyrant named Campsen, a violent persecutor of good men, who had a sister called Exudi. It happened that the soothsayers, of whom there were many in the country, having consulted the stars, told the king that Exudi would have eight children, and that the youngest of them would kill him. This enraged the monarch so much that he destroyed seven of her children as soon as they were born. Notwithstanding the natural affliction of the princess, she became pregnant for the eighth time, but, wonderful to relate, of no less a personage than the G.o.d Vixnu, who, unknown to her, succeeded in finding a place in her womb. Fearing the child would be conveyed beyond his reach as soon as it was born, the king placed spies everywhere to prevent the young prince's escape. The supposed father of the child succeeded in carrying him away, and placing him under the care of shepherds far up the mountains. Every effort was made by the baffled monarch to discover the young prince, and at last he found him. Desiring to be the executioner himself, he went and laid hold of the child to murder him. Just as the hand was raised to inflict the fatal blow, the prince vanished, and in his room appeared a little girl, whom the tyrant also attempted to kill; but she too, after mocking the king, disappeared uninjured. Vixnu grew from boyhood to manhood, when he raised an army against Campsen, whom he defeated and slew with his own hands, fulfilling the prediction of the soothsayers.

Vixnu married two wives, but, neither of them pleasing him, he divorced them and espoused sixteen thousand shepherdesses. The people imagined that he would appear some time or another in the form of a horse, but thought that until that metamorphosis took place he would wallow in a sea of milk, with his head supported by a beautiful snake.

We are informed that Rutrem, the third son of Paraxacti, was much respected by the people, though, judging from the accounts transmitted to us, the wonder is that he was not detested. He married Parvardi, daughter of a king, whose dominion was in the mountains, with whom he lived a thousand years; but his two brothers, Bruma and Vixnu, having disapproved of the match, gathered together the thirty thousand millions of G.o.ds, and went in search of him. Accordingly he was found and dragged away from his wife, which caused him to wander up and down the earth in search of forbidden pleasures. One day the earth gave him a son with seven heads; but as a nurse could not be got to bring up the child, the seven stars undertook the task. Parvardi, disconsolate at the loss of her husband, went in search of him, but could not discover his place of abode. In her lonely state, she begged the G.o.ds would give her a son,--a request that was complied with, for a man-child dropped out of the sweat of her forehead. In the meantime Rutrem returned to his house, and, finding the child, became exceedingly enraged. His anger, however, turned into love on being informed of the miraculous manner in which he was born. The king of the mountains made a feast, to which the G.o.ds were invited, but Rutrem, his son-in-law, was not asked. This want of respect provoked him so much that he went to the banquet, and, laying hold of one of the G.o.ds, tore off a handful of hair from his head. From the hair a giant of enormous size started up, whose head reached to the firmament, and struck the sun with so great violence that all its teeth were knocked out. For this reason, the Indians refused to offer anything to the sun but what could be eaten without teeth. Not satisfied with knocking out the teeth of the sun, he bruised the moon so severely that the marks remain to the present day. He then killed several of the guests, among whom was his step-son, created from the sweat of his mother's forehead. Vinayaguien (that was the youth's name) lost his head, and had it replaced with that of an elephant. In the disfigured state into which he was turned, his father dispatched him in search of a wife as beautiful as his mother,--a task that proved endless, because there could not be found a woman equal in beauty to his maternal parent.

Rutrem married the River Ganges, which was represented under the form of a blooming woman. At that time there was a giant named Piamejuran, who had for several years undergone a severe penance for having offended Rutrem, but, becoming sensible of his offence, desired to be absolved. The favour was granted him, with the privilege of reducing to ashes everything he laid his hands upon. The power with which he was endowed proved his death. One day he went to the Ganges to bathe, and, lifting his hand to his forehead, it reduced him to dust.

At their marriages, the Indians were very superst.i.tious, and paid great regard to omens. The consent of the parents being obtained, and a fortunate day appointed, the parties met with the relations, when the bridegroom threw three handfuls of rice on the head of the bride, and she cast an equal quant.i.ty at him. Part of the marriage ceremony consisted of the fathers of both bridegroom and bride putting a piece of money and a small quant.i.ty of water into the bride's hand. This being done, the bridegroom hung a ribbon, with a coin attached to it, round her neck.

As soon as a man died, his beard was shaved, his body washed, lime put into his mouth, and women rubbed his face with rice. When the body was burned, the deceased's ashes were thrown into the Ganges, for the water of that river was supposed to have a virtuous and holy influence on whatever it touched. The Brahmins believed that there were five different degrees of glory after death. Bruma, with his wife Sara.s.suadi, was in the fourth state attended by a large swan, on which he rode abroad, this G.o.d being supposed to be exceedingly fond of travelling. None but the most innocent were exalted to the fifth seat of glory.

Cows' dung was spread over the floors of Indian temples; and such was the people's reverence for the cow, that when sacrificing they poured milk on their altars. Their priests pretended that their G.o.ds had oracles, by which they could foretell future events. When several persons were suspected of stealing anything, and the guilty one could not be discovered by ordinary means, the priests wrote the names of the suspected persons on different pieces of paper, and laid them down before the altar, and invoked their oracle, after which they locked the doors, so that no person could get in. When they returned and found any paper removed, the person whose name was on it was declared to be the criminal. On the priests addressing their oracles, they became so excited that they remained for hours seemingly in great agony. After recovering, they explained to the people the sayings of the oracles. The Indians had tables of astronomy which they consulted. When the moon was eclipsed, they believed she was fighting with a black devil.

The Indians supposed that by means of magic a man could change himself into the form of a lion or any other animal he chose. We have heard of one John Gondalez, who changed himself into the shape of a lion, and in that form was shot by a Spaniard. The day on which Gondalez was fired at he was reported to be sick. A clergyman was called in to take his confession. The pious man, in giving an account of what he saw and heard, said, "I saw Gondalez's face and nose all bruised, and asked him how he had received the injuries. He told me that he had fallen from a tree and nearly killed himself. After this he accused the Spaniard of shooting at him. The affair was inquired into by a Spanish justice of the peace. My evidence was taken, and I told what Gondalez had said to me regarding his fall. The Spaniard swore that he had shot at a lion in a thick wood, where an Indian was not likely to be."

Gondalez was examined as to how he was not seen by the Spaniard when he went to look for the lion; to which he replied that he ran away lest the Spaniard should kill him. As Gondalez's dealings with the devil were well known to all in the neighbourhood, it was held that he had received his injuries when roaming as a four-footed beast; and therefore the justice discharged the Spaniard.

CHAPTER VIII.

John Gomez the Wizard and Man-tiger--Lopez the Man-lion--Vermilion Marks rendered the Devil powerless--Sacrificing Children--Offerings to the Ganges--A Rajah offering himself as a Sacrifice--Preventatives against Disease--Various Superst.i.tious Ceremonies--Sacrificing to the G.o.ds of the Four Winds--How the Devil was kept away--King's Wives and Retainers going with the Dead Monarch into the other World--An eternal Succession of Worlds--Apes supposed to have Human Souls--Wors.h.i.+pping Demons--Drinking Blood--Prognosticating from the Cries of Beasts--Witchcraft and Magic--Singular Opinions and Customs--Watching Graves, and providing for the Dead--Foretelling Future Events at the New Moon--Method of discovering a False Swearer--Offerings to the Sea and Winds--Superst.i.tion in China--Chinese Genealogy and Wors.h.i.+p--Opinion of their G.o.ds and G.o.ddesses--Sacrifices--Beggars--Magical Arts--False Wors.h.i.+p--Comfort of the Dead provided for--Superst.i.tion in j.a.pan--Fortune-telling--Idols--G.o.ds and G.o.ddesses--Five Hundred Children hatched from Eggs--Human Souls supposed to reside in Inferior Animals--Beasts held in great esteem--Statues of Witches and Magicians placed in Temples in j.a.pan--Charms sold by Priests--Value of Charms--Fortunate and Unfortunate Days--A Fairy in the likeness of a Fox--A valuable Charm.

The gentleman (a clergyman) who told the story of John Gondalez, gives another tale equally interesting. John Gomez, the chief of an Indian town, was nearly eighty years of age, and reputed to be possessed of more than ordinary shrewdness. His advice was preferred to that of all other chiefs. He seemed to be a very G.o.dly Indian, and very seldom missed morning and evening prayers in the church. "He was suddenly taken ill," proceeds the clergyman; "and one of his friends, fearing that he might die without making confession, called me up at midnight, desiring me to go presently to John Gomez to help him to die. I therefore visited Gomez, who lay with his face m.u.f.fled. He confessed, wept, and showed a willingness to die. I comforted him, after which I returned home to refresh myself. Scarcely had I crossed the threshold of my house than I was called on to visit the sick man a second time, and give him extreme unction. As I anointed him on his nose, lips, hands, eyes, and feet, I perceived he was swollen black and blue. I went home again, and after I had rested a little, an Indian called to buy candles to offer up for the soul of John Gomez, who, he told me, had departed. I went to the church, and found the grave being prepared for the deceased. Two Spaniards, to whom I spoke, told me of a great stir being made in the town concerning the death of Gomez. Amused at the information received, I desired a full and particular account of the whole circ.u.mstances. They told me that Gomez was the chief wizard of the town--that he was often changed into a tiger, and in that form walked about the mountains. Wondering at this statement, I went straight to the prison, where, I was told, I might obtain information on the subject. At the stronghold the officers communicated to me the whole matter. There were witnesses, they said, who saw a lion and a tiger fighting, and presently lost sight of them, but saw in their places Gomez and a man named Lopez. Gomez returned home much bruised, and on his deathbed declared to his friends that Lopez had killed him.

Lopez was therefore taken into custody, and put in irons. The crown officers investigated the case with great care, and found that the body of Gomez was all bruised and torn in various places. Lopez, upon this, was taken to Guatemala, and there hanged, the evidence against him, in the estimation of the judges and people, being conclusive that he had fatally injured Gomez while the former was in the shape of a tiger, and the latter in the likeness of a lion."

The inhabitants of Bisnagar, Deccan, and elsewhere believed that the moment a priest marked any one on the forehead with vermilion, the devil had no power over the person thus distinguished. At Samorin there was a statue to which children were sacrificed. It was of bra.s.s, and, when heated by a furnace underneath it, the children were thrown into its mouth and consumed. Flowers were scattered upon the altars during the sacrifices, and herbs, steeped in the blood of a c.o.c.k, perfumed the idol. The c.o.c.k's throat was cut with a silver knife dipped in the blood of a hen. At the conclusion of the barbarous ceremony, the priest walked backwards from the altar to the middle of the chapel, where he threw a handful of corn over his head.

The Ganges, as is well known, was, and still is, wors.h.i.+pped by a large number of people. Vast numbers of pilgrims continually visit this great river. Formerly, if not now, they bathed in it in a peculiar fas.h.i.+on, holding short straws in their hands while they were performing their ablutions. Gold and silver were often thrown into the stream, in testimony of admiration.

At Quailacara a remarkable ceremony took place once every twelve years. On the morning of the important day, the rajah, who was both high priest and sovereign, offered himself a sacrifice to the G.o.ds. He first delivered an oration, and then with a sharp instrument cut off his nose, lips, and ears, and concluded the tragical event by cutting his throat. Similar ceremonies were performed in the same district by scores of deluded devotees, who bent their steps to the most celebrated temples, where they cut off their flesh, piece by piece, and then stabbed themselves to death. Their bodies were burned, and the ashes sold by the priests at high sums, as preservatives against disease. When the people came to bathe in the Ganges in the month of May, they erected piles of cows' dung, on which were placed baskets of rice, roots, and every description of vegetables. These were surrounded with wood besmeared with b.u.t.ter, and set on fire. From the appearance of the smoke and flame, those present pretended to discover whether the harvest was to be abundant or otherwise. At seed-time the priests took branches from trees, and walked in procession with them, going three times round the temples. A hole was then dug in the ground, and water from the Ganges poured into it. In this hole cows'

dung and the branches were put and set on fire, and from the appearance of the flames the arch-priest was enabled to foretell what was to happen during the year. When a person was dying, he was carried to a river and dipped into it, that his soul and body might be purified. Happy was the individual who could be conveyed to the Ganges, because its waters were supposed to be possessed of virtues that did not exist in other rivers. Sometimes the hands of the dying person were tied to a cow's tail, and the invalid dragged through the water. If the cow emitted urine upon the person, it was considered a most salutary purification. If the fluid fell plentifully upon the expiring man, his friends testified their joy by loud acclamation, believing he was about to be numbered among the blessed. But when the cow did not supply the purifying liquid, the relatives showed their grief, for they thought their dying friend was going to a place of punishment.

At a.s.sam and elsewhere, when a person was sick, sacrifices were offered to the G.o.d of the four winds. If the patient died, servants were kept beating on instruments of copper to keep away evil spirits, supposed to be hovering round the corpse. There was a belief that if an evil spirit pa.s.sed over a dead body, the soul would return to the inanimate remains. At a funeral procession, men surrounded the coffin with drawn scimitars, to drive the devil away and help to confine him to his home of darkness. At a king's death, all his wives, ministers of state, and retainers surrounded the grave, and poisoned themselves, in order to accompany him into the other world. Horses, camels, elephants, and hounds were also interred along with his majesty, to be useful to him in the world of bliss.

In Pegu, the people believed in an eternal succession of worlds, and imagined that, as soon as one would be burned, another would spring out of its ashes. They thought that people devoured by crocodiles went to a place of perpetual happiness. The people believed that a.s.ses had human souls, and, reversing the theory of Darwin that human beings were the offspring of inferior animals, thought they were formerly men; but, to punish them for crimes they had been guilty of, the G.o.ds transformed them into their present shape. White elephants were much esteemed by the people. As the devil was wors.h.i.+pped, altars were erected in honour of him, and sacrifices were daily offered to appease his wrath and obtain his favour. Devout persons refused to taste food, before throwing part of it behind them for the dogs or devils to eat; for they imagined that every dog was possessed with evil spirits, if the animal was not Satan himself. It sometimes happened that a man left his house, swept clean and genteelly furnished, for the devil to take possession of it for a whole month.

On entering into a solemn agreement, the natives of Siam drank each other's blood. They attentively listened to the groans and cries of wild beasts, and prognosticated from them, and believed in witchcraft.

They imagined, as spiritualists of the present time do, that answers were received from deceased friends or relations. Natives of the Philippine Islands had a notion that they could know, from seeing the first objects that presented themselves to them in the morning, whether they would be successful or unsuccessful in their undertakings during the day. If one of them happened to tread upon an insect when setting out on a journey, he would proceed no further. The islanders of the Moluccas watched the graves of their deceased relations seven nights, for fear the devil would steal the body away, and during that time the bed of the deceased was made as if he were alive. Further, victuals were prepared for him, lest he should return to earth and require nourishment. Many of the people wore bracelets, and on the appearance of the new moon a hen's neck was cut, and the bracelets dipped into the blood. From the appearance of the ornaments after being taken out, future events were brought to light. When the people of Ceylon were called upon to make oath, they wrapped their right hands in a cloth the previous night, and when they appeared in court, a caldron, containing a mixture of cows' dung and water, kept boiling over a strong fire, was in readiness for the deponents, subsequent to removing the bandages, to immerse their hands therein. This being done, their hands were again wrapped up until next day, when the fingers were rubbed with a linen cloth. He whose skin peeled off first, was declared to have spoken falsehoods; and he not only lost his cause, but was compelled to pay a penalty to the king. At the Maldive Islands, offerings were made to the sea when a voyage was about to be undertaken. Sacrifices were also offered to the winds, which was done by setting fire to a new boat, and consuming it to ashes. But if one was too poor to offer a boat, he threw into the ocean several c.o.c.ks and hens; for it was the opinion that there was in the water a G.o.d that ate such things as were offered in sacrifice. One was warned not to spit against the wind when at sea. The s.h.i.+ps and other vessels belonging to the people of these islands were consecrated to the G.o.ds of the sea and the winds.

Superst.i.tion in China was, and still is, both general and absurd in the extreme. The Chinese profess to have an uninterrupted genealogy of their kings for a period of twenty-four thousand years; but, notwithstanding their pretensions to antiquity, learned men suppose that these people are descendants of the Egyptians. On this difficult question, however, we do not propose to enter, and therefore proceed to notice a few of their ridiculous customs and notions. They have been idolaters for ages, and pay divine honours to numerous G.o.ds--particularly to Fo, who was deified and wors.h.i.+pped for more than a thousand years before the Christian era. The Chinese say that Fo was a king's son. As soon as the infant G.o.d was born, he could speak and walk. When young, he had four philosophers to instruct him, and at the age of thirty he began to work miracles. Report has it that he was born eight thousand times, and that his soul had pa.s.sed through the bodies of many different animals. The doctrine of transmigration of souls was part of the people's creed, and this doctrine is still believed in by the people generally. Cang-y was the G.o.d of the lower heavens, and had power over life and death. He had three spirits constantly attending him, the first of whom sent rain to refresh and nourish the earth; the second was the G.o.d of the sea, to whom all their navigators made vows before going away with s.h.i.+ps, and performed them on their return home; and the third presided over births and war.

The great Chinese reformer, Confucius, was born four hundred and fifty years before Christianity was preached. As soon as he was born, two dragomans came to guard him against harm, and the stars bowed themselves before him. He married a wife, but, finding that she hindered him in his pursuit of knowledge, he put her away. He lived to the age of seventy years, when he died of a broken heart at beholding the evils around him. The highest honours were paid to him after death.

Hogs were offered in sacrifice to the G.o.ds. Wine was poured on the animals' ears, and if they shook their heads at this operation they were deemed proper objects to be offered, but if they remained motionless they were rejected.

On the 14th August of every year sacrifices were offered by the people to their ancestors, and all who a.s.sisted them at the solemn ceremonies were a.s.sured that they would receive particular favours from their dead relatives. Vast numbers of beggars constantly went about the country. If those mendicants were refused alms, they told the people that their souls would pa.s.s into the bodies of rats, mice, snakes, toads, and such other creatures as they knew the Chinese abhorred.

Those mendicants told fortunes, and, if report speaks true, could raise the wind by striking the earth with a hammer of magical virtue.

A s.h.i.+p captain, on going to sea, might have a fair wind and a prosperous voyage for a moderate sum. Divination was practised by means of household G.o.ds, of which there were many in the empire.

Conjurers and fortune-tellers were by law forbidden to frequent the houses of civil or military officers under the pretence of prophesying impending national calamities or successes, but the prohibition was not understood to prevent them telling fortunes and casting nativities by the stars in the usual manner. Whenever signs of calamity were observed in the heavens by the officers of the astronomical board, and they failed to give faithful notice thereof; they were punished with one hundred and twenty blows and two years' banishment. In later times a law was pa.s.sed against sorcerers and magicians, prohibiting them, under pain of death, from employing spells and incantations, calculated to agitate and influence the minds of the people. Killing by magic was by statute placed among the most serious cla.s.ses of offences. Magicians who raised evil spirits by means of magical books and dire imprecations, or who burned incense in honour of the images of their wors.h.i.+p when they a.s.sembled by night to instruct their followers, were strangled.