(1) To streek, to expand, or stretch out, from the Anglo-Saxon repecan, extendere. See Benson's Anglo-Saxon Vocabulary, in verbo. A streeking board is that on which they stretch out and compose the limbs of the dead body.

Mr. Gough, in the Introduction to his second volume of Sepulchral Monuments in Great Britain, p. ccv. citing Lowe's MS. History of Orkney, says: "Funeral ceremonies in Orkney are much the same as in Scotland. The corpse is laid out after being stretcht on a board till it is coffined for burial. I know not for what reason they lock up all the cats of the house and cover all the looking glasses as soon as any person dies; nor can they give any solid reason.

It by no means seems difficult to assign a reason for locking up the cats on the occasion; it is obviously to prevent their making any depredations upon the corpse, which it is known they would attempt to do if not prevented.

In the Statistical Account of Scotland, vol. xxi. p. 147, Parish of Monquhitter, we read: "It disturbed the ghost of the dead, and was fatal to the living, if a tear was allowed to fall on a winding-sheet. What was the intention of this, but to prevent the effects of a wild or frantic sorrow? If a cat was permitted to leap over a corpse, it portended misfortune. The meaning of this was to prevent that carnivorous animal from coming near the body of the deceased, lest, when the watchers were asleep, it should endeavour to prey upon it," &c. These notions appear to have been called in Scotland "Frets."

In "Wits, Fits, and Fancies," 4to. Lond. 1614, p. 186, is the following, alluding to the practice of laying out or streeking the body: "One said to a little child, whose father died that morning, and was layd out in a coffin in the kitchen,Alas! my prety child, thy father is now in heaven: the child answered, Nay, that he is not; for he is yet in the kitchen.'

Laying out the corpse is an office always performed by women, who claim the linen,

&c. about the person of the deceased at the time of performing the ceremony. It would be thought very unlucky to the friends of the person departed, were they to keep back any portion of what is thus found. These women give this away in their turn by small divisions: and they who can obtain any part of it, think it an omen or presage of future good fortune to them or theirs.

(2) The face-cloth too is of great antiquity. Mr. Strutt tells us that after the closing of the eyes, &c. a linen cloth was put over the face of the deceased. Thus we are told that Henry IV., in his last illness, seeming to be dead, his chamberlain covered his face with a linen cloth." Engl. Æra, p. 105..

66

(3) Misson, in his "Travels in England,” translated by Ozell, p. 89, mentions, under the head of Funerals," the washing the body thoroughly clean, and shaving it, if it be a man, and his beard be grown during his sickness."

(*) Stafford, in his "Niobe, or his Age of Teares," 12mo. Lond. 1611, p. 162, says: "I am so great an enemie to ceremonies, as that I would onelie wish to have that one ceremonie at my buriall, which I had at my birth, I mean swadling, and yet I am indifferent for that too."

(5) "Quinetiam Sanctorum Corpora, manibus erectis supinisque excipere, occludere oculos, ora obturare, decenter ornare, lavare accuratè, et linteo funebri involvere," &c. Durand. de Ritibus, p. 224.

We have the very coffin of the present age described in Durand. "Corpus lotum et sindone obvolutum, ac Loculo conditum, Veteres in cœnaculis, seu Tricliniis exponebant." p. 225. Loculus is a box or chest. Thus in old registers I find coffins called kists, i. e. chests. See Mr. Gough's Sepulchr. Monuments, vol. ii. Introd. p. 5.

(6) "The custome is to spread abroad

White linens, grac'd with splendour pure."

Beaumont's Translation.

This

(7) Misson, speaking of funerals in England, says: "There is an Act of Parliament which ordains that the dead shall be buried in a woollen stuff, which is a kind of a thin bays, which they call flannel; nor is it lawful to use the least needleful of thread or silk. (The intention of this act is for the encouragement of the woollen manufacture.) shift is always white; but there are different sorts of it as to fineness, and consequently of different prices. To make these dresses is a particular trade, and there are many that sell nothing else." The shirt for a man commonly a sleeve purfled about the wrists, and the slit of the shirt down the breast done in the same manner. This should be at least

"has

half a foot longer than the body, that the feet of the deceased may be wrapped in it, as in a bag. Upon the head they put a cap, which they fasten with a very broad chin-cloth; with gloves on the hands, and a cravat round the neck, all of woollen. The women have a kind of head-dress with a fore-head cloth." Travels in Engl. translated by Ozell, p. 88. He adds, p. 90, "that the body may Îy the softer, some put a lay of bran, about four inches thick, at the bottom of the coffin. coffin is sometimes very magnificent. The body is visited to see that it is buried in flannel, and that nothing about it is sowed with thread. They let it lye three or four days."

The

It is customary at this day, in some parts of Northumberland, to set a pewter plate containing a little SALT upon the corpse.

A CANDLE, too, is sometimes set upon the body, in like manner. (1)

Salt, says the learned Moresin, is the emblem of eternity and immortality. It is not liable to putrefaction itself, and it preserves things that are seasoned with it from decay.(2)

The same author gives us also his conjecture on the use of the candle upon this occasion: (3)

"It was an Egyptian hieroglyphic for life, meant to express here the ardent desire of having had the life of the deceased prolonged."

(1) In "Articles to be enquired of within the Archdeaconry of Yorke, by the Churchwardens and Sworne Men, A. D. 163-" (blank) 4to. Lond. 163-, I find the following curious item: "Whether at the death of any, there be any superstitious burning of candles over the corpse in the day after it be light." By the blank left in the date of this tract after the 3 there appear to have been as many copies ordered to be printed at once as would last till the year 1640. The last figure to be filled up occasionally in writing. It is printed in black letter.

(2) "Salem abhorrere constat Diabolum,

VOL. II.

et ratione optima nititur, quia Sal Æternitatis est et Immortalitatis Signum, neque putredine neque corruptione infestatur unquam, sed ipse ab his omnia vendicat." Moresini Papatus, p. 154.

Considered in reference to this symbolical explication, how beautiful is that expression, "Ye are the salt of the earth!"

Reginald Scot, in his "Discourse concerning Devils and Spirits," p. 16, cites Bodin, as telling us that "the devil loveth no salt in his meat, for that is a sign of eternity, and used by God's commandment in all sacrifices."

Mr. Douce says, the custom of putting a

L

plate of salt upon corpses is still retained in many parts of England, and particularly in Leicestershire, but it is not done for the reason here given. The pewter plate and salt àre laid on the corpse with an intent to hinder air from getting into the bowels and swellup the belly, so as to occasion either a bursting, or, at least, a difficulty in closing the coffin. See Gent. Mag. for 1785, vol. lv. pp. 603, 760.

Dr. Campbell, in his "Philosophical Survey of the South of Ireland," edit. 1777, p. 210, mentions this custom as obtaining in Ireland, and says that the plate of salt is placed over the heart. It should seem as if he had seen Moresin's remark, by his supposing that they consider the salt as the emblem of the incorruptible part; "the body itself," says he, "being the type of corruption."

Mr. Pennant, in his Tour in Scotland, tells us, that on the death of a Highlander, the corpse being stretched on a board, and covered with a coarse linen wrapper, the friends lay on the breast of the deceased a wooden platter, containing a small quantity of Salt and Earth, separate and unmixed: the earth an emblem of the corruptible body, the salt an emblem of the immortal spirit. All fire is extinguished where a corpse is kept: and it is reckoned so ominous for a dog or cat to pass over it, that animal is killed without mercy. the poor

From the following passage in "A Boulster Lecture," 8vo. Lond. 1640, p. 139, the corpse appears anciently to have been stuck with flowers: "Marry another, before those Flowers that stuck his Corpse be withered."

The following is in Herrick's Hesperides, p. 394:

"The Soul is the Salt.

"The Body's salt the Soule is, which when gone,

The flesh soone sucks in putrifaction."

In the same work, p. 5, is a Copy of Verses "To Perilla," abounding with tender allusions to the funeral customs of his time: "Twill not be long (Perilla) after this

That I must give thee the supremest Kisse:
Dead when I am, first cast in Salt, and bring
Part of the Creame from that religious
Spring;

With which (Perilla) wash my hands and feet;

That done, then wind me in that very sheet Which wrapt thy smooth limbs (when thou didst implore

The Gods' protection, but the night before); Follow me weeping to my Turfe, and there. Let fall a Primrose, and with it a teare : Then lastly let some weekly strewings be Devoted to the memory of me:

Then shall my Ghost not walk about, but keep

Still in the coole and silent shades of Sleep."

(3) "Lucerna, seu Candela mortuis cadaveribus semper apponitur in domibus et templis, quamdiu supra Terram sunt, & frequenter toto anno post humationem. An hinc ducto more, oculo, vel Lucerna incensa veteres Egyptii vitam significabant, unde veteres soliti sunt lucernas ardentes sepulchris(a) imponere, hac saltem ratione significantes se mortuorum quamdiu possent vitas producturos." Moresini Papatus, p. 89.

"Jubet Papa cadaveris expiationes fieri, ut quod valde immundum est, aspergatur aqua benedicta, thurificetur, exorcisetur sacris Orationibus, illustretur sacris luminibus, quousque supra Terram fuerit," &c. Ibid. p. 26.

In Levi's Account of the Rites and Ceremonies of the modern Jews, we read, p. 163: that when any of the sick ameng that people have departed, the corpse is taken and laid on the ground, and a pillow put under its head; and the hands and feet are laid out even, and the body is covered over with a black cloth, and a light is set at its head.

It appears from Scogin's Jests (new edit. 8vo. 1796), p. 4, that in Henry the Eighth's time it was the custom to set two burning Candles over the dead body. The passage is curious, as illustrative of more customs than one: "On Maundy-Thursday, Scogin said unto his chamber-fellow, We will make our Maundy, and eat and drink with advantage: Be it, said the Scholar. On Maundy-Thursday at night they made such chear that the Scholar

(a) Thus Pope, conversant in Papal Antiquities:"Ah hopeless lasting Flames! like those that burn To light the dead, and warm the unfruitful urn.” Eloisa to Abelard.

was drunk. Scogin then pulled off all the Scholar's cloaths, and laid him stark naked on the rushes, and set a form over him, and spread a coverlet over it, and set up two tallow Candles in candlesticks over him, one at his head, the other at his feet, and ran from chamber to chamber, and told the fellows of that place that his Chamber-fellow was dead." Adding, "I pray you, go up, and pray for his soul; and so they did. And when the Scholar had slept his first sleep, he began to turn himself, and cast down the form and the candles. The fellows seeing that Scogin did run first out of the chamber, were afraid, and came running and tumbling down ready to break each other's neck. The Scholar followed them stark

naked; and the fellows seeing him run after them like a Ghost, some ran into their chambers, some into one corner, and some into another. Scogin ran into the chamber to see that the Candles should do no harm, and at last fetched up his Chamber-fellow, who ran about like a madman, and brought him to bed, for which matter Scogin had rebuke."

In the Life of Henrietta Maria, 12mo. Lond. 1669, p. 3, we read: "On the 25th of June, 1610, she was carried with her Brother to perform the Ceremony of casting Holy-water on the Corpse of her dead Father (Henry the Fourth of France), who was buried the 28th following."

THESE funeral entertainments are of very old date. Cecrops is said to have instituted them for the purpose of renewing decayed friendship amongst old friends, &c. Moresin tells us that in England in his time they were so profuse on this occasion, that it cost less to portion off a daughter than to bury a dead wife. (1) These burial feasts are still kept up in the north of England, and are there called Arvals or Arvils. (2) The bread distributed on these occasions is called Arvilbread. The custom seems borrowed from the ancients, amongst whom many examples of it are collected by Hornman in his "Treatise

de Miraculis Mortuorum," cap. 36. Juvenal, in his fifth satire, 1. 85, mentions the cœna feralis, which was intended to appease the ghosts of the dead, and consisted of milk, honey, water, wine, olives, and strewed flowers. The modern Arvals, however, are intended to appease the appetites of the living, who have upon these occasions superseded the manes of the dead. An allusion to these feasts occurs in "Hamlet," act i. sc. 2, who, speaking of his mother's marriage, says:

"The funeral bak'd meats Did coldly furnish forth the marriagetables." (3)

(1) "Convivia funebria Cecrops primus instituit prudenter, ut Amici amicitiam fortasse remissam renovarent, et pro uno defuncto acquirerent his mediis plures amicos, &c. In Anglia ita strenue hanc curam obeunt, ut viliori pretio constet elocatio Filiæ, quam Uxoris mortuæ Inhumatio." Moresini Papatus, &c. p. 44.

Gough, in the introduction to the second volume of his "Sepulchral Monuments in Great Britain," p. 6, says: "An entertainment or supper, which the Greeks called Пgidov, and Cicero Circompotatio, made a part of a funeral, whence our practice of giving wine and cake among the rich, and ale among the poor."

The ancients had several kinds of suppers made in honour of the deceased. First, that which was laid upon the funeral pile, such as we find in the 23rd book of Homer, and the 6th Æneis of Virgil; Catullus, Ep. lv.; Ovid, Fasti, ii. Secondly, the supper given to the friends and relations at their return from the funeral, as in the 24th book of Homer's "Ilias," in honour of Hector. This kind of supper is mentioned in Lucian's "Treatise of Grief," and Cicero's third book of Laws. Thirdly, the silicernium, a supper laid at the sepulchre, called Εκάτης δειπνον. Others will have it to be a meeting of the very old relations, who went in a very solemn manner after the funeral, and took their leaves one of the other, as if they were never to meet again. The fourth was called Epulum Novendiale.

(2) This word occurs in the provincial poem styled " Yorkshire Ale:"

"Come, bring my Jerkin, Tibb, I'll to the Arvil,

Yon man's ded seny scoun, it makes me

marvill."-p. 58.

Hutchinson, in his "History of Northumberland," vol. ii. ad finem, p. 20, thus mentions the Arvel-dinner: "On the decease of any person possessed of valuable effects, the friends and neighbours of the family are invited to dinner on the day of interment, which is called the Arthel or Arvel dinner. Arthel is a British word, and is frequently more correctly written Arddelw. In Wales it is written Arddel, and signifies, according to Dr. Davies's Dictionary, asserere, to avouch. (a) This custom seems of very distant antiquity, and was a solemn festival made at the time of publicly exposing the corpse, to exculpate the heir and those entitled to the possessions of the deceased from fines and mulcts to the lord of the manor, and from all accusation of having used violence; so that the persons then convoked might avouch that the person died fairly and without suffering

(a) Bishop Kennet, in his MS. Glossary (MS. Lansd.), defines Arvel-bread, "bread distributed at funerals, which Mr. Nicholson derives from Sax. AnFull, pius, religiosus; more probably from Sax. yn, ynre, hæreditas. ynre boc the last will, which nominates the heir and disposes the inheritYnre rool sedes hereditaria. Island. Arffur hæreditas. Goth. Arbia hæres. Arbi hæreditas."

ance.

any personal injury. The dead were thus exhibited by ancient nations, and perhaps the custom was introduced here by the Romans."

It was customary, in the Christian burials of the Anglo-Saxons, to leave the head and shoulders of the corpse uncovered till the time of burial, that relations, &c. might take a last view of their deceased friend. To this day we yet retain (in our way) this old custom, leaving the coffin of the deceased unscrewed till the time of burial. See Strutt's Manners and Customs, vol. i. p. 66.

Among the extracts from the Berkeley MSS. read before the Society of Antiquaries, the following occasioned a general smile: "From the time of the death of Maurice, the fourth Lord Berkeley, which happened June 8, 1368, untill his interment, the Reeve of his Manor of Hinton spent three quarters and seaven bushells of beanes in fatting one hundred geese towards his funerall, and divers other Reeves of other Manors the like, in geese, duckes, and other pultry."

Walsingham, p. 405, says, when Richard the Second was buried at Langley, "nec erat qui eos invitaret ad prandium post laborem.”

In Strype's edition of Stow's "Survey of London," book i. p. 259, we read from Registr. Lond.: "Margaret Atkinson, widow, by her will, October 18, 1544, orders that the next Sunday after her burial there be provided two dozen of bread, a kilderkin of ale, two gammons of bacon, three shoulders of mutton, and two couple of rabbits, desiring all the parish, as well rich as poor, to take part thereof; and a table to be set in the midst of the church, with every thing necessary thereto."

A.D. 1556, at the funeral of Sir John Gresham, Knight, mercer, the church and streets were all hung with black, and arms, great store. A sermon was preached by the Archdeacon of Canterbury, "and after, all the company came home to as great a dinner as had been seen for a fish day, for all that came : for nothing was lacking.'

Ibid. At the funeral of Thomas Percy, 1561, late skinner to Queen Mary, he was "attended to his burial in Saint Mary Aldermary church with twenty black gowns and coats, twenty clerks singing, &c. The floor strewed with rushes for the chief mourners.