that, for his fee, he would force his conscience to flattery. For one thing, said the minister, this man is to be spoken well of by all; and, for another thing, he is to be spoken ill of by none. The first is, because God made him; the second, because he is dead." Granger's Biogr. Hist. of England, 8vo. Lond. 1775, vol. iv. p. 218.

Misson, in his Travels in England, translated by Ozell, p. 93, speaking of our funerals, says: "The common practice is to carry the corpse into the body of the church, where they set it down upon two tressels, while either a funeral sermon is preached, containing an elogium upon the deceased, or certain prayers said, adapted to the occasion. If the body is not buried in the church, they carry it to the churchyard, where it is interred (after the minister has performed the service which may be seen in the Book of Common Prayer) in the presence of the guests, who are round the grave, and do not leave it till the earth is thrown in upon it. Then they return home in the same order that they came."

It is still a custom, I believe, for the Ordinary of Newgate to preach a funeral sermon before each execution. See "Whimzies, or a New Cast of Characters," 12mo. Lond. 1631, p. 70.

(3) In "The Burnynge of Paule's Church in London, 1561, and by Lyghtenynge," &c. 8vo. Lond. 1563, Signat. G 6 b, we read: "Gregory Nazanzene hais his funeral sermons and orations in the commendacion of the party departed; so hais Ambrose for Theodosius and Valentinian the Emperours, for his brother Statirus," &c.

The author of the "Philosophical Survey of the South of Ireland" says, p. 207, "It was formerly usual to have a bard to write the elegy of the deceased, which contained an enumeration of his good qualities, his genealogy, his riches, &c.; the burden being, why did he die ?'"'

DURAND mentions black as anciently in use at funerals, which St. Cyprian seems to have inveighed against as the indication of sorrow, on an event which to the Christian was matter of joy. (1)

So in "Romeo and Juliet:"-
"All things that we ordained festival,

Turn from their office to black funeral;
Our instruments to melancholy bells;
Our wedding cheer to a sad burial feast;
Our solemn hymns to sullen dirges change;
Our bridal flowers serve for a buried corse,
And all things change them to their con-
traries."

Granger, however, tells us, " it is recorded that Anne Bullen wore yellow mourning for Catharine of Arragon." For his authority he refers to Walpole's " Anecdotes of Painting.” The same circumstance is found in Hall's

(1) "Induebantur atris vestibus, præsertim apud Gallos: hunc tamen lugubrem et atrum amictum videtur improbare Cyprian. Serm. de Mortalitate." Durand. de Rit. p. 225.

Cyprian's words are "Cum scamus fratres nostros accersione dominica de Seculo liberatos, non amitti sed præmitti, non sunt nobis hic accipienda atræ vestes, quando illi ibi indumenta alba jam sumpserint."

Gough, in the Introduction to the second volume of his "Sepulchral Monuments in Great Britain," p. xx, gives us numerous references to the classics to prove that the colour of mourning garments has, in most instances, been black from the earliest antiquity.

"Plutarch writeth that the women in their mournyng laied a parte all purple, golde, and sumptuous apparell, and were clothed bothe they and their kinsfolk in white apparel, like as then the ded body was wrapped in white clothes. The white coloure was thought fittest for the ded, because it is clere, pure, and sincer, and leaste defiled."

"Of this ceremonie, as I take it, the French quenes toke occasion, after the death of their housebandes, the kynges, to weare onely white clothyng, and if there bee any suche widdowe, she is commonly called the White Quene."

"Mournyng garments for the moste part be altogether of blacke coloure, and they use to weare theim a whole yere continually, onlesse it bee because of a generall triumphe or rejoysyng, or newe magistrate chosyng, or els when thei bee toward marriage." Langley's "Abridgement of Polidore Vergil," fol. cxxiij. Cotgrave, in his "Treasury of Wit and Language," p. 36, has these lines:

"Funeralls hide men in civill wearing,

And are to the drapers a good hearing,
Make th' heralds laugh in their black ray-
ment,

And all dye worthies dye worth payment
To th' altar offerings, though their fame,
And all the charity of their name

"Tween heav'n and this, yeeld no more
light

Than rotten trees which shine in the night."

In the "Supplement to the Athenian Oracle," p. 301, it is stated that "Black is the fittest emblem of that sorrow and grief the mind is supposed to be clouded with; and, as death is the privation of life, and black a privation of light, 'tis very probable this colour has been chosen to denote sadness upon that account; and accordingly this colour has, for mourning, been preferred by most people throughout Europe. The Syrians, Cappadocians, and Armenians, use sky-colour, to denote the place they wish the dead to be in, i. e. the heavens; the Egyptians yellow, or fillemot, to show that, as herbs being faded become yellow, so death is the end of human hope; and the Ethiopians grey, because it resembles the colour of the earth, which receives the dead."

(2) In a rare book on dreams, by Thomas Hill, b. 1. temp. Eliz. 8vo. Signat. m 1, is the following passage: "To a sicke person to have or weare on white garments doothe promyse death, for that dead bodyes bee caryed foorth in white clothes. And to weare on a blacke garmente, it doothe promyse, for the more parte, healthe to a sicke person, for that not dead personnes, but suche as mourne for the deade, do use to be clothed in blacke."

At the funerals of unmarried persons of both sexes, as well as infants, the scarves, hatbands, and gloves, given as mourning, are white.

In the twelfth volume of "The Archæologia," 4to. Lond. 1796, the Rev. Mr. Wrighte, in his "Short Notices relating to the Parish of Llanvetherine, Monmouthshire," p. 100, says: "In such obscure parts of the kingdom ancient customs are frequently retained. The common people of this parish tie a dirty cloth about their heads when they appear as chief mourners at a funeral. The same custom likewise prevails in different places."

(3) In Sir John Sinclair's "Statistical Account of Scotland," vol. ii. 8vo. Edinb. 1792, p. 80, the minister of Galston, in Ayrshire, informs us, "It is usual for even the women to attend funerals in the village, drest in black or red cloaks."

SOMETHING, instead of the pall used at present to cover the coffin, appears by Durand to have been of great antiquity. (*)

The same writer informs us, in many quotations from the ancient Christian writers, that those of the highest orders of clergy thought it no reproach to their dignity, in ancient times, to carry the bier, and that at the funeral of Paula bishops were what in modern language we call underbearers. (2) How different an idea of this office prevails in our times!

In "The Life of Mr. George Herbert, written by Izaack Walton," 12mo. Lond. 1670, p. 70, speaking of Mr. Herbert's ordination, our biographer tells us: "at which time the Reverend Dr. Humphrey Henchman, now Lord Bishop of London, tells me, he laid his hand on Mr. Herbert's head, and (alas!) within less than three years lent his shoulder to carry his dear friend to his grave." (3)

In Sir John Sinclair's "Statistical Account of Scotland," vol. iii. 8vo. Edinb. 1792, p. 525, the minister of Tongue, in the county of Sutherland, after having mentioned the fune

ral entertainment, ("for at the burial of the poorest here there is a refreshment given, consisting generally of some whisquy beath, or some foreign liquor, butter and cheese, with oat bread,") says, after this, "the friends of the deceased, and neighbours of the village, who come to witness the interment, are drawn up in rank and file by an old serjeant, or some veteran who has been in the army, and who attends to maintain order, and give, as they term it here, the word of relief. Upon his crying Relief! the four under the bier prepare to leave their stations, and make room for other four that instantly succeed. This progression is observed at the interval of every five minutes, till the whole attendants come in regularly, and, if the distance requires it, there is a second, a third, or a fourth round of such evolutions gone through. When the persons present are not inflamed with liquor there is a profound silence generally observed, from the time the corpse has been taken up till the interment is over." (*)

(1) "In nobilibus, aureum velamentum superferetrum, quo corpus obtegeretur, apponi consuetum. Durand. p. 225.

Misson, in his "Travels in England," transl. by Ozell, p. 91, says: "The parish has always three or four mortuary cloths of different prices, (the handsomest is hired out at five or six crowns,) to furnish those who are at the charge of the interment. These cloths, which they call palls, are some of black velvet, others of cloth with an edge of white linen or silk a foot broad, or thereabouts.

For a

bachelor or maid, or for a woman that dies in childbed, the pall is white. This is spread over the coffin, and is so broad that the six or eight men in black clothes that carry the body (upon their shoulders) are quite hid beneath it to their waist; and the corners and sides of it hang down low enough to be borne by those

(six friends, men or women, according to the occasion) who, according to custom, are invited for that purpose. They generally give black or white gloves, and black crape hatbands, to those that carry the pall; sometimes, also, white silk scarves."

Undertakers, now, provide the palls. For men, black silk scarves are sometimes given, sometimes they are of black satin.

In "The Irish Hudibras," p. 35, is given the following description of the burial of an Irish piper:

"They mounted him upon a bier,

Through which the wattles did appear,
Like ribs on either side made fast,
With a white velvet (a) over cast:

(a) A blanket.

So poor Macshane, God rest his shoul,
Was after put him in a hole;

In which, with many sighs and scrieches,
They throw his trouses and his breeches;
And tatter'd brogue was after throw,
With a new heel-piece on the toe;
And stockins fine as friez to feel,
Worn out with praying at the heel;
And in his mouth, 'gainst he took wherry,
Dropt a white-groat (b) to pay the ferry.
Thus did they make this last hard shift,
To furnish him for a dead-lift."

(2) "Paulam translatam fuisse Episcoporum manibus, Cervicem feretro subjicientibus." Durand, p. 227. From this it appears too that the corpse was carried shoulder-height, as the term now is.

Mr. Pennant's MS. so often cited, relating to North Wales, informs us that "at these words, we commit the body to the ground,' the minister holds the spade, and throws in the first spadeful of earth. Skiviog."

In the "Hydriotaphia, or Urne Burial of Sir Thomas Browne," p. 56, speaking of the ancient heathens, he says: "Their last valediction thrice uttered by the attendants was also very solemn: 'Vale, Vale, Vale, nos te ordine quo Natura permittet sequemur:' and somewhat answered by Christians, who thought it too little if they threw not the earth thrice upon the interred body."

(3) Mr. Pennant's MS. says: "At Skiv'og, from the park to the church I have seen the bier carried by the next of kin, husband, brothers, and father-in-law." "All along from the house to the churchyard, at every cross-way, the bier is laid down, and the Lord's Prayer rehearsed, and so when they first come into the churchyard, before any of the verses appointed in the service be said. There is a custom of ringing a little bell before the corpse, from the house to the churchyard. (Dymerchion.) Some particular places are called restingplaces.

"Skyvi'og. When a corpse is carried to (b) A bun-guol.

church from any part of the town, the bearers take care to carry it so that the corpse may be on their right hand, though the way be nearer and it be less trouble to go on the other side: nor will they bring the corpse through any other way than the south gate.

"If it should happen to rain while the corpse is carried to church, it is reckoned to bode well to the deceased, whose bier is wet with the dew of heaven. At church the evening service is read, with the office of burial. The minister goes to the altar, and there says the Lord's Prayer, with one of the prayers appointed to be read at the grave: after which the congregation offer upon the altar, or on a little board for that purpose fixed to the rails of the altar, their benevolence to the officiating minister. A friend of the deceased is appointed to stand at the altar, observing who gives, and how much. When all have given he counts the money with the minister, and signifies the sum to the congregation, thanking them all for their good will."

We read, in the Glossary to Kennett's "Parochial Antiquities," v. OBLATIONES Funerales "At the burial of the dead it was a custom for the surviving friends to offer liberally at the altar for the pious use of the priest, and the good estate of the soul of the deceased. This pious custom doth still obtain in North Wales, where at the rails which decently defend the communion-table, I have seen a small tablet or flat board conveniently fixed to receive the money which at every funeral is offered by the surviving friends, according to their own ability and the quality of the party deceased; which seems a providential augmentation to some of those poor churches."

(*) In another part of the "Statistical Account of Scotland," vol. vii. p. 622, Dundonald Parish, Ayrshire, we read: "Country burials are not well regulated. The company are invited at 11 o'clock forenoon, but they are probably not all arrived at 2. Till of late a pipe and tobacco was provided for every one of the company; but this custom is entirely laid aside."

DOLES were used at funerals, as we learn from St. Chrysostom, to procure rest to the soul of the deceased, that he might find his judge propitious. ()

The giving of a dole, and the inviting of the poor (2) on this occasion, are synonymous terms. There are some strong figurative expressions on this subject in St. Ambrose's Funeral Oration on Satyrus, cited by Durand.

Speaking of those who mourned on the occasion, he says: "The poor also shed their tears; precious and fruitful tears, that washed away the sins of the deceased. They let fall floods of redeeming tears." From such passages as the above in the first Christian writers, (3) literally understood, the Romanists may have derived their superstitious doctrine of praying for the dead.

(1) Μαλλον δε τι μετα ταυτα πένητας καλεῖς; ενα εις αναπαυσιν απελθη ινα ιλεω σχη τον δικαστην. Homilia xxxii. in Matthei cap. non.

(2) "Preterea convocabantur et invitabantur necdum Sacerdotes et Religiosi, sed et egeni pauperes." Durand.

Had our famous poet, Mr. Pope, an eye to this in ordering, by will, poor men to support his pall?

By the will of William de Montacute, Earl of Salisbury, executed April 29, 1397, he directs "that twenty-five shillings should be daily distributed among three hundred poor people from the time of his death to the arrival of his body at the conventual church of Bustlesham, in which it was to be deposited." See Warner's" Topographical Remarks" relating to the south-western parts of Hampshire, vol. ii. p. 73.

Strutt, in his " English Æra," tells us that Sir Robert Knolles, in the eighth year of Henry IV., died at his manor in Norfolk, and his dead body was brought in a litter to London with great pomp and much torchlight, and it was buried in the White Friars' church, "where was done for him a solemn obsequie, with a great feaste and lyberal Dole to the poore." This custom, says Strutt, of giving a funeral feast to the chief mourners, was universally practised all over the kingdom, as well as giving alms to the poor, in proportion

to the quality and finances of the deceased. -Manners and Customs, vol. ii. p. 209.

See a curious account of Doles in Dr. Ducarel's "Tour through Normandy," fol. edit. p. 81. Among the articles of expense at the funeral of Sir John Rudstone, Mayor of London, 1531, given by Strutt (Manners and Customs, vol. iii. p. 169) from MS. Harl. 1231, we find the following charges:

"Item, to the priests at his ennelling(")

says:

£. s. d.

09 0

0

To poor folke in almys -1 22 days to 6 poor folke 0 2 0 26 days to a poor folke 0 0

8"

Hutchinson, in his "History of Cumberland," vol. i. p. 579, speaking of Eskdale chapelry, "Wakes and doles are customary; and weddings, christenings, and funerals are always attended by the neighbours, sometimes to the amount of a hundred people. The popular diversions are hunting and cock-fighting." Nichols, in his "History of Leicestershire," vol. ii. part i. p. 357, speaking of Stathern in Framland hundred, says, "In 1790 there were 432 inhabitants, the number taken by the last person who carried about

(a) The receiving of extreme unction.