ms and Fune

silver cord

iastes

ith unhalting step into moorland farm or upland home to beckon away some weary inmate

he last breath. The door was kept ajar,[32] although not too

also by the nearest relative, and generally ke

days." On the farm, for example, no matter the season, the appropriate labour of ploughing, seed sowing, or even harvest, at once ceased. The household companions of dog and cat were rigidly excluded from the stricken house; indeed, it

ded by the sides. Last of all a plate of salt was placed upon the breast, either from the higher idea of future life being signified by the salt,

er, who, for money reward, at the same time partook of it, thereby, as it was believed, absorbing to himself all the sins of the deceased-th

cudbrightshire, who specially studied this matter. The custom was, when a death took place, to at once go to the bee-hives, or skeps, and whisper the

ry general some time ago, and several of my correspondents mention instance

, this was really a service that called for some resolution, as tales of dead bodies coming back to life were fully believed in these superstitious days. Occasionally special candles were used for "the watching," known as Yule c

it may be added, that to touch the corpse was considered a sure safeguard against all eerie

, to offer up prayer, and generally to console and sympathise with the bereaved. In reality, the official presence of the minister, elder or deacon, was directly due to an Act of Parliament,[35] actually framed and passed, incongruous as it may appear, for

t laid down to compel the use of linen. In course of time such rigid intrusive conditions, despite the law, came to be disregarded, and people shrouded their dead as they thought best, and in material of their own choice. It was, however, usual for the undertaker to safeguard those concerned in any such infringement by

f Roman Catholic usage. Although now quite unknown among adherents of the Scottish Presbyterian Church, such wakes were at one time common enough, ev

l Hosp

. Copland,

he knowledge that in 1701 it was found necessary to

fuse liberality and use of stimulants, lavish hospitality in the house of mourning being too frequently followed by ludicrous and extraordinary results as the body was being conveyed to its last resting-place. "A funeral party," for example, "had wended thei

id not, as a rule, take place for several hours later, and in many instances not until well on in the afternoon. This delay, as well as giving ample time to partake of refreshment, was really meant to enable all the guests to gather together, many of them trav

, while a constant feature of the entertainment was an imposing array of tobacco pipes already filled by the women who had sat beside, or watched, the dead body. It was not c

odation of even the largest barn-and entered the place set aside for refreshment. This took the form of what were

cheese, with a

isky, with again

s of rum a

of brandy an

hortbread (or

ual thing for some of the company to enter the barn

d the "droddy bottle," into which the liquor could be poured to be taken home, or at least carried outside. Before partaking of each individu

funeral in the parish of Mochrum, where two bushels (160 lbs.) of shortbread were provided

penses in 1794, may here be included, as it affords an excellent illustration of how the

gallon bra

ls gin

les of w

lon rum

coffi

oath and grave

read

nd walking and oth

ie and ale at s

iends attending the funeral was entrusted. The bill came to about ￡160 Scots.[36] When the Laird himself died, on the last day of the year 1733, there was a repetition of the feasting and drinking at the house of the deceased, at the kirkyard, and at an adjoining house, which had evidently been requisitioned for the accommodation of

re the detailed

Ffunerals of Mr

To Jea

it to these as set up all

of brandy f

clarit when the sear-cl

when the grave-clo

dys was, 1 bottel clarit, 2 bottels

lmen before the corps was transp

ny returned-10 bot

andy for Gentelm

arit to Sir Robe

l clarit to Sir Ro

l clarit to Sir Ro

l clarit to Sir Ro

rooms when at meat 2

d Gentelmen's Servts.,

Gentelmen returned-25

andy to Rockhall

rit at dinr wt Sr Walter

23rd of ffebr., t

baccon

ting piece o

rost pi

rost ge

rost tu

ead stwed wt wine

h of neats'

of capons an

a passt

o a dozn. of

zn. of minc

rter of rost

rost ve

ysters, 6 limmons, a

or Tennents and

ms of expenditure at the funeral of the no

7

bottles smal

int glas

bottles smal

7

bottles stro

les ffrant

ttles sh

le more br

18 double f

ouble ref

strong clarit to

es ffrantin

les shirry

le flint glasse

clarit sent out to t

trong clarit at night

e glasses return

es strong clarit to

g clarit wt Carriel

ottles clarit w

pty bottle

amounts

tainments

compt. o

ord Stormonds, 2 nights'

hay, oats, & beans, S

for Sr Thomas'

se, smith, for iron w

rt's hor

ainstones.' This old house was called the 'Turnpike,' from the spiral staircase, a characteristic of it, as of many of the old Edinburgh houses; it was situated at the head of what was called the Turnpike Close, and little more than two hundred yards from the Nith. The best known of the many legends regarding Lag

ion a 'corbie' (raven) of preternatural blackness and malignity of aspect, perched himself on the coffin, a

d comrade of Lag (and his relative), who was believed to be deep in some branches of the Black Art, was one of the mourners. This gentleman, the stoutest of Non-jurors, on this occasion swore a great oath that he would drive the hearse of Lag 'though -- were in it!' and ordered a team of beautiful Spanish horses

quite consequent sequels were far from uncommon. Solemnity and deep dri

well recorded the boisterous spirit of this grim funeral f

bizzin' strong i' a wee time. The inside o' the burial house was like the inside o' a Kelton-hill tent; a banter came frae the tae side of the room, and was sent back wi' a jibe frae the ither. Lifting at last began to be talked about, and at last lift we did. 'Whaever wished for a pouchfu' o' drink might tak' it.' This was the order; sae mony a douce black coat hang side wi' a heavy bottle. On we gaed wi' the Laird, his weight we faun' na. Wull Weer we left ahin drunk on the spot. Rob Fisher took a sheer as we came down the green brae, and landed himself in a rossen o' breers. Whaup-nebbed Samuel fell aff the drift

of the National Bard, who was borne from Lochlea to Alloway Kirkyard, a distance of twelve m

the house of the bereaved. If within reasonable distance at all the funeral party returned from the churchyard to partake of the enterta

art of the Church and those who had the welfare of decency and morality at heart. The Presb

in their preparations for such occasions, and in giving much drink, and driving it too frequently, before and after the corpse is enterred, and keeping the company too long together; how many scandalouslie drink until they be drunk on such o

upplying refreshment to mourners in the form of "serv

can of Ruthwell, Dumfriesshire, a personality whose memory is still held in the highest esteem and respect. The m

ss important regulations, to give only one service when they had the melancholy duty of presiding at a funeral themselves, and to partake of only one service when they attended the funeral of a neighbour. This paper was readily subscribed by almost e

ceased had lain were burned in the open field. Concerning this practice Joseph Train in a note to Strains of the Mountain Muse, describes how, "as soon as the corpse is taken from the bed on which the person died, all the stra

e be made to the custom o

or, took place either without a coffin at all, or they were carried to the grave in one of co

ay relieved, which left the poor dead body in the closest of contact with mother earth. The motive, of course, was economy, and its use practically restricted to paupers. On the authority

ory somewhat against th

Parochial Board of his district that to narrow down the rates a 'slip-coffin' should be made for the poor, out of which the body could be slipped

Funeral of

. Copland,

spread, for the use of which the "Kirk-Session" made a charge, the money received being devoted to the relief of the poor of the parish. As su

ome lonely, unfrequented spot, the remains having not unusually the additional indignity of being impaled by a stake practis

hallowed than the other portions of "God's Acre." The origin of this comes from the Scriptural description of the l

thus embodied the idea and

ats-the former to His right hand, the south; and the latter to his left, the north. Our forefathers would not see their dear ones among the goats, 'for evil,' said they, 'is there.' This credulous imagining is not exemplified in the kirkyard alone. Many of our old pr

s, for there are no headstones on the north side of the kirk earlier than the beginning of the last

irk itself. Of this the origin of Carsphairn parish, in the uplands of Galloway, gives telling proof; for in the year 1645 complaint was made to the Scottish Parliament that in the parishes of Dairy and Kells numbers of people had to be buri

ustom" and "funeral ceremony," the use of th

to go, bell in hand, around the district, pausing at intervals to ring the "passing bell"[40] more particularly in front of the houses of friends of the decea

(name, address, and occupation), departed this life at -- of the clock, according

f Dumfries is given in the Itinerary of John Ray,

bellman goeth about the streets, with a small bell in his hand, which he tinkleth all along as he goeth, an

his is also noticed by Ray, who notes that "The people and ministers ... accompany the corpse to the grave ... with the bell before them." This usage h

d rung the 'passing bell[41] on the bellknowe of Penninghame,' a

rigin in the superstitious idea that by