forbidden. A species of polypus, oxтaródi, is at these times in great request; and, in general, shellfish and bloodless creatures are allowed. Even cheese, eggs, milk, and oil, are amongst the unlawful articles of diet. In the course of Lent, some days intervene when a degree of indulgence is conceded, and cheese and oil are permitted: hence one of the Sundays in Lent is called Cheese-Sunday. I have even observed the Lesson for the day designated by this title.

In the very frequent conversations on this subject, which I have had in various parts of the Levant, I have found that the sign of apostacy, intimated (1 Tim. iv. 3.) by the command to abstain from meats, which God hath created to be received with thanksgiving, has not failed to produce considerable effect. The declaration, too, of the Pharisee, I fast twice in the week, strikes them with peculiar force; for every Greek is at once brought to the recollection, that he has been relying on the very same observance, as a matter of first-rate importance. It will perhaps be thought singular, but I have found the remark universal, that it is to be attributed, as a principal cause, to the fasts of the Church, that the lower orders have been prevented from embracing generally the Mussulman religion.

Immersion-Classical Names given to Children-The Chrism -Transubstantiation recently introduced amongst the Greeks -Mode of celebrating the Lord's Supper-Azymists and Enzymists-Confession, and Absolution-Abuses arising from these doctrines-Anecdote of a Monk who confessed to the Author-Excess of precaution against the Marriage of Relatives-The Holy Oil-Animosities of the Greeks and Latins -Procession of the Holy Ghost-View of Purgatory-Marriage of the Clergy-Monasticism-Concluding Remarks.

THE Greeks, as well as the Latins, number Seven Sacraments or Mysteries. Of these, they consider Baptism and the Lord's Supper of superior importance.

In their estimation, it is of great moment that immersion be employed in Baptism; nor do they hold any person baptized, who has not been three times immersed; once in the name of the Father, once in the name of the Son, and a third time in the name of the Holy Ghost. But though, in argument, they insist so much on immersion, in practice it can scarcely be asserted that they use this form. The child to be baptized

is placed naked in a baptistry; which, with them, is a portable vessel, not containing water sufficient for the act of plunging. The priest, by means of his hands, pours the water over the entire body of the child, three times; and this is their mode of immersing. They also consider it important that the form of words employed be this: "N.N. the servant of God is baptized;" and not, "I baptize thee, N.N."

In conversing on this subject, as I have frequently been obliged to do, I have endeavoured to turn their attention to the grand doctrine of Regeneration, represented by Baptism; and I have inculcated on them how fruitless must be the most orthodox form of this rite, when this grand essential to Salvation is wanting. On the rite itself I have insisted, that whilst I believed their own mode of administering it perfectly legitimate, yet, as water was simply the sign, there could not be any importance in the quantity of that element which was employed; and that we have good reason to believe that, in the primitive ages, Baptism was administered sometimes by immersion, and sometimes by sprinkling or pouring. On reading the English Prayer-book, the Greeks never fail to remark, with peculiar pleasure, the directions for immersing the child,

which are contained in the Rubric; and in conformity with these instructions, as well as to avoid infringing needlessly on prejudice, I was most desirous of immersing the three Jewish Converts whom I baptized at Constantinople. Nothing but the extreme inconvenience of that practice, in their circumstances, prevented me from doing so.

The names which are now given to Greek children are frequently derived from their classical ancestors. Epaminondas, Themistocles, Leonidas, and the like, are commonly heard amongst them. With females a greater difficulty occurs; as, unhappily, the celebrated women of Ancient Greece can by no means be proposed as examples to Christian females. Hence, I was delighted to hear the excellent Theophilus, late Professor of Haivali, condemning the conduct of those who were giving their children the names Sappho, Aspasia, &c., and proposing the adoption of such terms as Evanthia and Eudoxia, which were classical in their origin, even though no distinguished personages so denominated might have lived in the classical ages. His own sister had acted on this suggestion, and changed her name to Evanthia.

In the Greek Church, the mystery of the chrism or holy ointment, which is considered analogous

to Confirmation, is administered immediately after Baptism. But on this ceremony, as well as on the exorcism of the infant in Baptism, I have no peculiar observations to offer.

There is good reason to believe that the doctrine of Transubstantiation, which now is certainly held by multitudes of Greeks, and which is positively maintained by the Eastern Confession (1672), was introduced into the Oriental Church at a very late period. I have met with nothing in the public formularies which is demonstrative of it. Terms, indeed, are employed which may be interpreted in that sense; but, like many expressions in the Fathers, they are evidently strong hyperbolical language, easily growing out of such a subject, rather than the explanation of a particular doctrine. I have even found Greeks who, to this day, disclaim such a tenet.

The principal and habitual Service of the Greek Church partakes of the striking defect of the Church of Rome. The priests partake of the sacred elements, whilst the laity assist no more than by their presence. It is only on four occasions in the year that the laity participate. The Greeks have not, however, fallen into the abuse of despoiling all except the priesthood of the wine, which is the appointed memorial of the