Page:Madras Journal of Literature and Science, series 1, volume 6 (1837).djvu/282

260 made; as also to the vessel of her ashes, and to the water, as emblematic of the water of immortality. The ritual, which I believe is termed Namwaking, was now opened, and a series of prayers read aloud by the chief priest in a recitative style: the termination of each of the prayers, or certain periods in them, was marked by his striking on the table with the red slab. The two inferiors assist in the service, marking the cadences in the chants, by instruments resembling castanets. At stated intervals the chief priest changed his robes for others of a different hue, rang the bronze bells and sprinkled water, while the large gong of the temple ever and anon pealed forth a deep and sonorous note. The service was conducted with great solemnity, and reminded me of that of the Romish church. Its object, I understood, was partly to invoke the four spirits from the north, south, east and west, and to entreat them to assist in assembling the ghosts of mortals, wandering within their shadowy precincts to partake of the banquet prepared for them, and also to invite the ghosts themselves. This done the priest casts the divining Keaou pei or Shing keaou. Should they turn up successfully twice out of the three times they are cast, the spirits are supposed to have accepted the invitation, and to have arrived at the temple. They are visible, if we can only believe our Chinese informants, to any person of faith, who will prepare his eyes for the sight by anointing them with the blood of a black sheep.

The high priest afforded his ghostly guests ample leisure to discuss the good things set before them, by continuing the prayers till nearly midnight. He then took out the sticks of incense, burning in the censers before him; and cast them, one by one, into the open space in front of the platform. The spirits are now presumed to have taken