my salvation. And now my days being limited by thy power, I willingly resign them. My soul separates itself from my corruptible body, which, when it seemeth good unto thee, shall with this body rise again to life immortal; which consummation I hope for, from thy goodness and mercy, according to the faith of our holy religion; and because thou didst suffer for our salvation. I am terrified with fear lest the torments of the wicked should be inflicted upon me for the sins I have committed against thee; wherefore, O immortal King, and my God, I pray unto thee with my latest breath that thou wouldst forgive all my sins from my youth up until now; for thou art my God and my creator. I believe in thee, I hope in thee. By thy righteous judgment save me, O Lord, and vouchsafe unto me thy heavenly kingdom. Thou, O Jesus Christ, didst become man for our sakes; grant that we may be delivered from suffering and sin. By thy grace I was born and educated in the orthodox christian faith, and in the wisdom of the only holy eastern church. I beseech thee, O Lord, judge me according to this christian faith, and not according to my works. By this faith of the holy church, and of all orthodox christians who are gone before, I earnestly beg for mercy, forgiveness, and remission of all my offences. And in this faith I come unto thee, O Lord, without doubt. And at the separation of my soul from my body, I beseech thee to receive my spirit into thine hands; and according to thy mercy admit me into thine everlasting habitation! Amen."

The Russians have no idea of purgatory, yet the natural love which inclines them to prolong the memory of a deceased friend has made them establish services in commemoration of the dead to be celebrated at the grave, or in the church, on the third, ninth, and fortieth day after his death: also on the anniversary of that event, as long as the mourners

live to see it performed. Having brought you to this meditation on the end of our time, I shall bid you a temporary farewel, with as sincere a benediction as ever passed from the lips of priest or bishop. God bless you in weal or woe, in sickness or in health, in life or death! Ever yours, &c. &c.

I

LETTER X.

St. Petersburgh, September, 1805.

HAVE undertaken a very intricate matter, that of initiating you into all the mysteries of the Greek church: and, perhaps, I shall execute my enterprise so clumsily as to be easily discovered to be no better a novice than the daring Clodius; and so share the same fate that he did at the rites of the bona dea, be hooted forth for my impertinence. And yet, my good friend, if that should be your decree, I shall take it as rather ungrateful: in asking me to penetrate these mysteries, you send me into the temple; and if I am debarred from inspecting the Holy of Holies, or deemed sacrilegious for having touched the ark at all, you must not unite in the cry against such presumption, by blaming me for not carrying the whole of the fabric by storm.

Much time is required, much reading, and many conversations with the intelligent ministers of the Greek church, to gain any correct idea of its institutions. The books which relate to its services in Russia are numerous, and all in the Sclavonian language. That tongue being almost obsolete, very little of the service is understood by the congregation; but believing that all is orthodox which the priest utters, they repeat at the end of every prayer the usual response, "Lord have mercy upon us !”, us!” and cross themselves with the most unreserved faith.

The ceremony of crossing is done by touching the forehead first, then the breast, then the right shoulder, then the left, and so making the sign of the cross. In this action, the thumb with the fore and middle fingers must be bent together, to represent the sacred number of three,

This is called the reverence. The great reverence is to prostrate themselves so low as to beat their foreheads on the ground.

Both in monasteries and in parish churches, service is performed thrice a day, under the names of vespers, matins, and the liturgy. The service of each particular day begins in the evening of the preceding one. This usage is founded on that passage in Genesis; "And the evening and the morning were the first day." The greatest part of the duty consists in psalms and hymns; they are not all of them sung, but generally delivered in rather a monotonous recitative. No musical instruments are admitted into the Greek church. The early Christians altogether disallowed them, as partaking of judaism; and the Greeks continued the prohibition. It is said that Marinus Sanutus, about the year 1290, was the first who introduced organs into the Latin church; and so fond am I of their pealing notes," that I think the Romans much obliged to him. We have adopted the practice in our protestant church with happy effect. Indeed, though I esteem the devotion of the heart as the only true devotion, yet I would not have it bestowed alone. There is something niggardly to the Giver of all Good, in worshipping him with as bare a homage as possible. As he gave us all the powers we possess, I would have their first fruits dedicated to his honour. With my will, all the arts should mingle their labours to decorate his temples: and that such devotion of them is not despised by the Most High, may be gathered from the plan given to Moses for building the tabernacle.

66

But to return to the Greek ritual. I shall begin in order, with the vespers, and give you a sketch of the service. You will perceive, by the frequent mention of the change of place of the officiating ministers, that the ceremony must have rather a theatrical air. As most days in the vear are dedicated to some Saint; so in every day's service there is some

reference made to the holy personage whose name marks it in the calendar. The vespers begin before sun-set. The priest standing before the royal doors, which are those that lead into the sanctum sanctorum, gives the benediction; then several short prayers are repeated, which are immediately followed by seven longer ones, called the lucerns. The priest comes forth from a door on the north side of the sanctum sanctorum, and offers up petitions for the people and the state. Psalms or hymns are then sung; and an invocation addressed to the Saint of the day. A hymn to the Virgin succeeds, and a prayer to her Divine Son for his grace: at that moment the royal doors are thrown open, and the deacon, holding the censer, comes forth, followed by the priest, and the clerks bearing lighted tapers. The priest gives the benediction ; after which the deacon incenses the holy table and exclaims, " Wisdom stand up!" The priest and deacon then return into the altar (or sanctum sanctorum), the doors are closed on them, and an anthem is sung. The words are so beautiful that I can not but repeat them.

“O Jesus, thou most gentle light of the sacred glory of the Immortal Father! we being now come to the setting of the sun, and seeing the evening light that fades to relume again, sing the Father, the Son, and the Holy Ghost, God. Thou art worthy at all times to be praised by the voices of the pious, O son of God; therefore the world glorifieth thee!"

upon

In the mean time, while this and other hymns are sung, the priest re-appears, and standing before the congregation with his hands crossed his breast, makes his devout reverences and retires. The deacon then comes forth from the north door, and repeats several prayers for the sovereign and the church. The choiristers sing the song of Simeon. And after more invocations to Jesus and the Virgin, the priest prothe following:

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LYON

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