Curious Church Customs and Cognate Subjects Part 11

It was for a long time supposed that the story was invented to account for the smallness of the gravestone, but on the grave being opened some years since, the dramatist's remains were discovered in the att.i.tude indicated by tradition. The following quotation from Hearne's "Collection of Antiquarian Discourses," Vol. I., p. 212, shows that the upright position of burial was anciently adopted in the case of captains in the army:

"For them above the grounde buryed, I have by tradition heard, that when anye notable Captayne dyed in battle or campe, the souldyers used to take his bodye and to sette him on his feet uprighte, and put his launce or pike into his hand, and then his fellowe souldyers did travell and everye man bringe so much earthe, and laye about him as should cover him, and mount up to cover the top of his pike."

At Messina there is a church attached to one of the monasteries--St.

Jacomo--in which several monks are buried in a sitting posture, and may be seen through a grating in a vault below the church.

From the earliest ages to within about one hundred years ago, it appears to have been customary to bury either with or without a coffin. The following is an extract from a Terrier of lands, fees, etc., belonging to Caistor Vicarage, Lincolns.h.i.+re, dated 1717: "For every grave in the churchyard and without coffin, four pence, if with coffin, one s.h.i.+lling."

Amongst the Vestry Minutes of St. Helen's, Bishopsgate, dated 5th March, 1564: "Item, that none shall be buryd within the Church, unless the dead corpse be coffined in wood." The late John Bernard Palmer, first Abbot of the Cistercians in England since the Reformation, was buried in the Chapter House, at Loughborough, without a coffin. In the days when burial without a coffin was general, the body was shrouded, tied at the head and feet, and carried to the grave in a closed bier, which was generally provided by the parish for this purpose.

A singular custom was wont to prevail at Gainsborough, of distributing penny loaves on the occasion of a funeral, to whosoever might demand them.

Prior to the Reformation it was a common practice for our ancestors to direct in their wills that doles of bread and other alms should be given to the poor at their funerals; by this they performed a double act--relieving the corporal wants of the poor, and securing their prayers for the repose of their own souls. In some parts of Yorks.h.i.+re, and elsewhere, it is still customary to send to friends immediately after death a paper bag of biscuits, and a card with the name, etc., of the deceased; this would not appear to be connected with a dole to purchase prayers, and may possibly find an origin in, and be the last remains of, the ancient ceremonial of the pagan burial feasts. At Amersden, in Oxfords.h.i.+re, it was the custom at the burial of every corpse for a cake and flagon of ale to be given to the minister in the church porch immediately after the funeral.

The curious and repulsive practice of sin eating is now obsolete. Aubrey, in "Remains of Gentilisme and Judaisme," thus refers to it:--

"In the County of Hereford was an old custome at funeralls to have poor people who were to take upon them the sinnes of the party deceased. The manner was that when the corps was brought out of the house and layd on the Biere, a Loafe of Bread was brought out, and delivered to the Sinne eater over the corps, so also a Mazer-bowle of Maple full of beer, w{ch} he was to drinke up, and six pence in money, in consideration whereof he took upon him all the sinnes of the Defunct, and freed him (or her) from walking after they were dead."

The origin of this strange custom was most likely connected in some way with the ceremony of the Scape Goat under the old Law. (Leviticus, cap.

xvi., v. 21).

Tradition authorises the expectation that our Lord will appear in the east; therefore all the faithful dead are buried with their feet towards the east to meet Him. Hence in Wales the east wind is called "The wind of the dead men's feet." The eastern portion of a churchyard is always looked on as the most honoured--next the south--then the west, and last of all the north, from the belief that in this order the dead will rise. A curious instance of this belief is furnished by an epitaph on a tombstone, dated 1807, on the north side of Epworth Churchyard, Lincolns.h.i.+re, the last two lines of which run as follow:--

"And that I might longer undisturbed abide I choosed to be laid on this Northern side."

Felons, and notorious bad characters, were frequently buried on the north side of the church.

In Suffolk most of the churches have both a north and south door, and, where old customs are observed, the body is brought in at the south door, put down at the west end of the aisle, and carried out by the north door.

In Lincolns.h.i.+re the north is generally reserved entirely for funerals, the south and west doors being reserved for christenings and weddings.

The burning of lights and torches at funerals has always been a mark of honour to the dead, and to have a great number was a special mark of honour to the deceased. Testators frequently made provision in their wills for the burning of torches, both as to the number to be used, and their price; these torches were generally provided by the churchwardens, and consequently they were an article of profit to the church. Churchwardens'

accounts furnish numerous instances of the charge to the friends of the deceased according to the consumption of wax.

The following extract from the will of John Woodford, of Barsby, in the parish of Ashby Folville, Leicesters.h.i.+re, dated 13th February, 1543, instances the custom of making minute testamentary arrangements for burial:--

"And my bodie to be burryed within the parishe Churche of our Ladie in Ashbie-folwell Aforesaid as neare to the grave or Tombe of my cozin John Woodforde as maye be convenyentlie thought, or els in the crosse oyle before the pulpitt. Also I bequeath to our Mother Church of Lyncolne iiij{d.} Also to the Highe Altar xij{d.} Also I will that there be provided of Waxe xiij Tapers of the price of ij{d.} a peece.

Also I will that fyve poor men of the same parishe be chosen to beare fyve Torches about my hea.r.s.e Att my burryall. And they doing shall have for their labour ij{d.} peece. Also I bequeath to the same Church those fyve Torches And they to be burned att princ.i.p.all Feasts and other Feasts as shall be convenyent. Also I will that every priest that cometh to my Burriall to have iiij{d.} and their dynner. And if there be no dynner, Then every priest for to have viij{d.} a peece.

And the same priests of their charritie for to say dirge and Ma.s.se Att my burriall or els Att home within their parish for my soule and for all my good Frends soules and for all xyen soules. Also I will that they shall ring att my Burriall and to have for their labour ij{d.} a peece."

The Arvel Dinner appears to be an ancient custom. This was properly a solemn festival on the day of interment, and when the corpse was exposed to view. The relations and friends were invited to attend so that, having inspected the body, they might avouch that the death was a natural one, and thus exculpate the heir and all others ent.i.tled to the deceased's possessions from accusations of having used violence.

In Scotland the custom still prevails of taking down the window blinds at the death, and hanging white sheets across the windows. The custom also prevails in the north of England, and in many families a special sheet reserved for the death chamber is kept for the purpose, and often used from generation to generation.

In many parts of Scotland, too, it is still customary for the nearest relatives of the deceased to lower the body into the grave, and wait by the side until the grave is filled up.

In country districts in Wales a custom still exists of setting up a chest in the middle of the chancel at the time of a funeral, and before leaving the church the mourners all file round and put their offerings in; this is really intended for the clergyman's fee, but if the people are poor he often returns part of it (to a widow, for instance).

There is at least one instance that it was customary for the parish to provide an umbrella for the use of the clergyman on public occasions, more especially at funerals. The parish accounts at St. John's, Chester, contain the following entries:--

1729 Paid Mr. George Marsh for an Umbrell for the parish use 00 10 6{0.}

1786 Paid for an Umbrell for Mr.

Richardson to read the Burial service under 1 6 0{0.}

It was a general belief that if a corpse was carried over fields on the way to burial, it established a public right of way for ever, hence it became customary, when, for convenience, or in some cases out of necessity, a corpse was taken across fields, or over any private ground, for the undertaker to stick a number of pins in each gate as the procession went through. The pins were accepted by the owner of the land as a payment for the privilege of the corpse being carried through, and acted as an acknowledgment that the right of way was granted only for the particular occasion.

There is an ancient custom amongst the Russians to give the deceased two written doc.u.ments placed in his coffin, containing (1) The confession of his sins: (2) The absolution given by the priest.

One of the ancient customs connected with Swedish funerals was to place a small looking-gla.s.s in the coffin of an unmarried female, so that when the last trump sounds she might be able to arrange her tresses. It was the practice for Scandinavian maidens to wear their hair flowing loosely, while the matrons wore it bound about the head, and generally covered with some form of cap, hence the unmarried woman was imagined as wakening at the judgment day with more untidy locks than her wedded sisters, and more in need of a gla.s.s.

It was customary, in carrying a corpse to burial, to rest the bier at any cross which might be in the way, whilst prayer was offered up; and, indeed, it was very general to erect a cross at any spot where the bier of a celebrated person had been rested on its way to interment.

In the fifteenth century a most revolting custom originated of representing on tombs a skeleton, or worse still, a corpse in a state of corruption; this was followed by the more becoming custom of representing the effigies of corpses enveloped in shrouds tied at the head and feet.

At Skipton it was an invariable practice to bury at midnight a woman who had died at the birth of her first child; the coffin was carried under a white sheet, the corners of which were held by four women. A custom prevailed in Lancas.h.i.+re when a mother died within a month of the birth of her child, of taking the baby to the funeral, and holding it over the grave as though to look in.

Towards the end of the fourteenth century arose the practice of carrying a waxen effigy of the deceased either on or before the coffin in the funeral procession. The earliest instance of this practice is in the case of King Henry V., whose effigy formed the first of those figures which are still preserved in Westminster Abbey. This custom was only observed in the case of royalty, and persons of high position; the expense of a waxen representation of the deceased would prevent poor people from following it. The wax effigy of Oliver Cromwell lay in state while the body itself was being embalmed, so that most probably the actual corpse was never exposed to public view. The practice appears to have been discontinued shortly after the Restoration.

A custom prevailed and continued even down to recent years of making funeral garlands on the death of young unmarried women of unblemished character. These garlands were made sometimes of metal, and sometimes of natural flowers or evergreens, and commonly having a white glove in the centre, on which was inscribed the name, or initials, and age of the deceased. This garland was laid on or carried before the coffin during its pa.s.sage to the grave, and afterwards frequently hung up in the church, generally being suspended from the roof. It was usual in the primitive church to place crowns of flowers on the heads of deceased virgins.

There was an order in the Church of England up to the year 1552, that if a child died within a month of baptism he should be buried in his chrisom in lieu of a shroud. The chrisom was a white baptismal robe with which, in mediaeval times, a child, when christened, was enveloped. A sixteenth century bra.s.s in Chesham Bois Church, in Buckinghams.h.i.+re, represents Benedict Lee, chrisom child, in his chrisom cloth. The inscription underneath the figure stands thus:--

Of Rog{r} Lee gentilma, here lyeth the son Benedict Lee Crysom who{s} soule ihu pdo.

Formerly it was a general custom to erect crosses at the junction of four cross roads, on a place _self-consecrated_ according to the piety of the age; suicides, and notorious bad characters, were frequently buried near to these, not with the notion of indignity, but in a spirit of charity, that, being excluded from holy rites, they, by being buried at cross roads, might be in places next in sanct.i.ty to ground actually consecrated.

The practice of placing a pewter plate containing a little salt on a corpse may possibly have originated in salt being considered an emblem of eternity. In Scotland the custom has generally been to place both salt and earth separate, and unmixed--the earth being an emblem of the corruptible body, and the salt an emblem of the immortal spirit. Salt has also been used to preserve a corpse. The body of Henry I., who died in Normandy, was cut and gashed, sprinkled with salt, wrapped in a bull's hide, and brought to Reading Abbey to be buried.

Testators frequently bequeathed palls by their wills for the general use of the parish; the following is an extract from the will of William Parkyns of Brympton, Berks.h.i.+re, who died in 1558:--"Item, I will that mine executours buye one new pall, price 13s. 4d., the which I give unto the parish churche at Brympton to be laide uppon any personne, or personnes, that shall die within the said parishe and be brought to the churche."

In several rural districts in England, especially in the north, when a funeral takes place, a basin full of sprigs of box is placed at the door of the house where the corpse lies, and each person who attends the funeral takes a sprig of box as he enters the house, carries it in the funeral procession, and finally throws it into the grave of the deceased.

At Exford, near Minehead, it was formerly the custom for burials always to take place on a Sunday when possible, the burial service being dovetailed into the usual afternoon service. The corpse being brought into the church, was placed in front of the reading desk, and remained there during the service: the funeral psalms were read instead of the psalms for the day, and the funeral lesson instead of the second lesson. The burial service was concluded after the sermon, and the entire congregation would generally remain to the end. The custom appears to have fallen into disuse about thirty years ago.

Funeral cake or biscuit appears to be general in all parts. In Whitby, a round, flat, and rather sweet, sort of cake biscuit is baked expressly for use at funerals, and made to order by more than one baker in the town; it is white, slightly sprinkled with sugar, and of a fine even texture within. In Lincolns.h.i.+re sponge finger biscuits are used. In c.u.mberland a custom prevailed of giving to each person who attended the funeral a small piece of rich cake, carefully wrapped up in white paper and sealed. This used to be carried round immediately before the "lifting of the corpse."

Each visitor selected one of the sealed packets and carried it home unopened.

Funeral Bidders are most probably derived from the Romans, who used to send a public crier about inviting people to the solemnization of a funeral. In the northern countries each village had its regular "Bidder,"

who when "bidding" to the funeral generally knocked on the door with a key. In towns the crier frequently did the "bidding," having first called the attention of the people by his bell.

Concerning the Churchyard.

BY JOHN NICHOLSON.

In the life of St. Willebald[9] we are told "that it was an ancient custom of the Saxon nation on the estates of some of their n.o.bles and great men, to erect, not a church, but the sign of the Holy Cross, dedicated to G.o.d, beautifully and honourably adorned, and exalted on high for the common use of daily prayer." It is the exception rather than the rule, for Domesday Book to mention a church in connection with a village, and it is possible that our Kirkbys, and place names having Kirk as a prefix, acquired that addition when the church was built in the churchyard ready for it--a churchyard already consecrated and hallowed by years of divine service and sacred memories.

What better place than this, in the whole towns.h.i.+p, could be found for the hearing of disputes and the settling of cases; here, where the bishop sat with the sheriff, where the clerics were lawyers, where oaths could be taken on everything that was holy, and round which all a man's sacred a.s.sociations cl.u.s.tered. The churchyard was a court of justice; but in later times, the ecclesiastical authorities discouraged the holding of secular pleas in churches and churchyards. In 1287 a synod held at Exeter, said "Let not secular pleas be held in churchyards," but as late as 1472, a presentment from the parish of "Helemsay et Staunforthbrig" (Helmsley and Stamfordbrig) shews "that all the paris.h.i.+oners there hold pleas and other temporal meetings in the church and churchyard."[10]