The Romans used to hang red coral round the necks of their children to save them from falling-sickness, sorcery, charms, and poison. In this country coral beads were hung round the necks of babies, and are still used in country districts to protect them from an evil eye. Coral bells are used at present. The practice was originated by the Roman Catholics to frighten away evil spirits.

I have quite a vivid remembrance of being myself believed to be the unhappy victim of an evil eye. I had taken what was called a _dwining_, which baffled all ordinary experience; and, therefore, it was surmised that I had got "a blink of an ill e'e." To remove this evil influence, I was subjected to the following operation, which was prescribed and superintended by a neighbour "skilly" in such matters:--A sixpence was borrowed from a neighbour, a good fire was kept burning in the grate, the door was locked, and I was placed upon a chair in front of the fire.

The operator, an old woman, took a tablespoon and filled it with water.

With the sixpence she then lifted as much salt as it could carry, and both were put into the water in the spoon. The water was then stirred with the forefinger till the salt was dissolved. Then the soles of my feet and the palms of my hands were bathed with this solution thrice, and after these bathings I was made to taste the solution three times.

The operator then drew her wet forefinger across my brow,--called _scoring aboon the breath_. The remaining contents of the spoon she then cast right over the fire, into the hinder part of the fire, saying as she did so, "_Guid preserve frae a' skaith._" These were the first words permitted to be spoken during the operation. I was then put in bed, and, in attestation of the efficacy of the charm, recovered. To my knowledge this operation has been performed within these 40 years, and probably in many outlying country places it is still practised. The origin of this superst.i.tion is probably to be found in ancient fire worship. The great blazing fire was evidently an important element in the transaction; nor was this a solitary instance in which regard was paid to fire. I remember being taught that it was unlucky to spit into the fire, some evil being likely shortly after to befall those who did so. Crumbs left upon the table after a meal were carefully gathered and put into the fire. The cuttings from the nails and hair were also put into the fire.

These freaks certainly look like survivals of fire worship.

The influence of those possessing the evil eye was not confined to children, but might affect adults, and also goods and cattle. But for the bane there was provided the antidote. One effective method of checking the evil influence was by _scoring aboon the breath_. In my case, as I was the victim, _scoring_ with a wet finger was sufficient; but the suspected possessor of the evil eye was more roughly treated, _scoring_ in this case being effected with some sharp instrument so as to draw blood. I have never seen this done, but some fifty years ago an instance occurred in my native village. A child belonging to a poor woman in this village was taken ill and had convulsive fits, which were thought to be due to the influence of the evil eye. An old woman in the neighbourhood, whose temper was not of the sweetest, was suspected. She was first of all invited to come and see the child in the hope that sympathy might change the influence she was supposed to be exerting; but as the old woman appeared quite callous to the sufferings of the child, the mother, as the old woman was leaving the house, scratched her with her nails across the brow, and drew blood. This circ.u.mstance raised quite a sensation in the village. Whether the child recovered after this operation I do not remember. Many other instances of the existence of this superst.i.tious practice in Scotland within the present century might be presented, but I content myself with quoting one which was related in a letter to the _Glasgow Weekly Herald_, under the signature F.A.:--"I knew of one case of the kind in Wigtownshire, in the south of Scotland, about the year 1825, as near as I can mind. I knew all parties very well. A farmer had some cattle which died, and there was an old woman living about a mile from the farm who was counted no very canny. She was heard to say that there would be mair o' them wad gang the same way. So one day, soon after, as the old woman was pa.s.sing the farmhouse, one of the sons took hold of her and got her head under his arm, and cut her across the forehead. By the way, the proper thing to be cut with is a nail out of a horse-shoe. He was prosecuted and got imprisonment for it."

This style of antidote against the influence of an evil eye was common in England within the century, as the following, which is also taken from a letter which appeared in the same journal, seems to show:--"Drawing blood from above the mouth of the person suspected is the favourite antidote in the neighbourhood of Burnley; and in the district of Craven, a few miles within the borders of Yorkshire, a person who was ill-disposed towards his neighbours is believed to have slain a pear-tree which grew opposite his house by directing towards it 'the first morning glances' of his evil eye. Spitting three times in the person's face; turning a live coal on the fire; and exclaiming, 'The Lord be with us,' are other means of averting its influence."

We must not, however, pursue this digression further, but return to our proper subject. It was not necessary that the person possessed of the evil eye, and desirous of inflicting evil upon a child, should see the child. All that was necessary was that the person with the evil eye should get possession of something which had belonged to the child, such as a fragment of clothing, a toy, hair, or nail parings. I may note here that it was not considered lucky to pare the nails of a child under one year old, and when the operation was performed the mother was careful to collect every sc.r.a.p of the cutting, and burn them. It was considered a great offence for any person, other than the mother or near relation, in whom every confidence could be placed, to cut a baby's nails; if some forward officious person should do this, and baby afterwards be taken ill, this would give rise to grave suspicions of evil influence being at work. The same remarks apply to the cutting of a baby's hair. I have seen the door locked during hair-cutting, and the floor swept afterwards, and the sweepings burned, lest perchance any hairs might remain, and be picked up by an enemy. Dr. Livingstone, in his book on the Zambesi, mentions the existence of a similar practice among some African tribes. "They carefully collect and afterwards burn or bury the hair, lest any of it fall into the hands of a witch." Mr. Munter mentions that the same practice is common amongst the Patagonians, and the practice extends to adults. He says that after bathing, which they do every morning, "the men's hair is dressed by their wives, daughters, or sweethearts, who take the greatest care to burn the hairs that may be brushed out, as they fully believe that spells may be wrought by evil-intentioned persons who can obtain a piece of their hair. From the same idea, after cutting their nails the parings are carefully committed to the flames."

Besides this danger--this blighting influence of the evil eye which environed the years of childhood--there was also this other danger, already mentioned, that of being spirited away by fairies. The danger from this source was greater when the baby was pretty, and what fond mother did not consider her baby pretty? Early in the century, a labourer's wife living a few miles west of Glasgow, became the mother of a very pretty baby. All who saw it were charmed with its beauty, and it was as good as it was bonnie. The neighbours often urged on the mother the necessity of carefulness, and advised her to adopt such methods as were, to their minds, well-attested safe-guards for the preservation of children from fairy influence and an evil eye. She was instructed never to leave the child without placing near it an open Bible. One unhappy day the mother went out for a short time, leaving the baby in its cradle, but she forgot or neglected to place the open Bible near the child as directed. When she returned baby was crying, and could by no means be quieted, and the mother observed several blue marks upon its person, as if it had been pinched. From that day it became a perfect plague; no amount of food or drink would satisfy it, and yet withal it became lean. The _girn_, my informant said, was never out its face, and it _yammered_ on night and day. One day an old highland woman having seen the child, and inspected it carefully, affirmed that it was a fairy child. She went the length of offering to put the matter to the test, and this is how she tested it. She put the poker in the fire, and hung a pot over the fire wherein were put certain ingredients, an incantation being said as each new ingredient was stirred into the pot. The child was quiet during these operations, and watched like a grown person all that was being done, even rising upon its elbow to look. When the operations were completed, the old woman took the poker out of the fire, and carrying it red hot over to the cradle, was about to burn the sign of the cross on the baby's brow, when the child sprung suddenly up, knocked the old woman down and disappeared up the _lum_ (chimney,) filling the house with smoke, and leaving behind it a strong smell of brimstone. When the smoke cleared away, the true baby was found in the cradle sleeping as if it never had been taken away. Another case was related to me as having occurred in the same neighbourhood, but in this instance the theft was not discovered until after the death of the child. The surrept.i.tious or false baby, having apparently died, was buried; but suspicion having been raised, the grave was opened and the coffin examined, when there was found in it, not a corpse, but a wooden figure. The late Mr. Rust, in his _Druidism Exhumed_, states that this superst.i.tion is common in the North of Scotland, and adds that it is also believed that if the theft be discovered before the apparent death of the changling, there are means whereby the fairies may be propitiated and induced to restore the real baby. One of these methods is the following:--The parents or friends of the stolen baby must take the fairy child to some known haunt of the fairies, generally some spot where peculiar _soughing_ sounds are heard, where there are remains of some ancient cairn or stone circle, or some green mound or shady dell, and lay the child down there, repeating certain incantations. They must also place beside it a quant.i.ty of bread, b.u.t.ter, milk, cheese, eggs, and flesh of fowl, then retire to a distance and wait for an hour or two, or until after midnight. If on going back to where the child was laid they find that the offerings have disappeared, it is held as evidence that the fairies have been satisfied, and that the human child is returned. The baby is then carried home, and great rejoicing made.

Mr. Rust states that he knew a woman who, when a baby, had been stolen away, but was returned by this means.

CHAPTER III.

_MARRIAGE._

The next very important event in man's life is marriage, and naturally, therefore, to this event there attached a mult.i.tude of superst.i.tious notions and practices, many of which, indeed, do still exist. The time when marriage took place was of considerable importance. One very prevalent superst.i.tion, common alike to all cla.s.ses in the community, and whose force is not yet spent, was the belief that it was unlucky to marry in the month of May. The aversion to marrying in May finds expression in the very ancient and well-known proverb, "Marry in May, rue for aye," and thousands still avoid marrying in this month who can render no more solid reason for their aversion than the authority of this old proverb. But in former times there were reasons given, varying, however, in different localities. Some of the reasons given were the following:--That parties so marrying would be childless, or, if they had children, that the first-born would be an idiot, or have some physical deformity; or that the married couple would not lead a happy life, and would soon tire of each other's society. The origin of this superst.i.tion is to be found in ancient heathen religious beliefs and practices. We have already noticed the ancient belief that the spirits of dead ancestors haunted the living, and I have given a formula whereby a single person could exorcise the ghosts of his departed relatives, and I have also mentioned that national festivals to propitiate the spirits of the dead were appointed by some nations. Now, we find that among the Romans this national festival was held during the month of May, and during its continuance all other forms of worship were suspended, and the temples shut; and further, for any couple to contract marriage during this season was held to be a daring of the Fates which few were found hardy enough to venture. Ovid says--

"Pause while we keep these rites, ye widowed dames, The marriage time a purer season claims; Pause, ye fond mothers, braid not yet her hair, Nor the ripe virgin for her lord prepare.

O, light not, Hymen, now your joyous fires, Another torch nor yours the tomb requires!

Close all the temples on these mourning days, And dim each altar's spicy, steaming blaze; For now around us roams a spectred brood, Craving and keen, and snuffing mortal food: They feast and revel, nor depart again, Till to the month but ten days more remain."

Superst.i.tions of this sort linger much longer in the country than in towns, and the larger the town the more speedily do they die out; but, judging from the statistics of late years, this superst.i.tion has still a firm hold of the inhabitants of Glasgow, the second city of the Empire.

During the year 1874 the marriages in May were only 204, against 703 in June; but as the removal term occurs at the end of May, that must materially affect the relations, in this respect, between May and June, and accounts, in part, for the great excess of marriages in June. But if the average of the eleven months, excluding May, be taken, then during that year there was a monthly average of 441, against 204 in May--being rather more than double. For the ten years preceding 1874, the average of the eleven months was 388, against 203 in May. As if to compensate for the restraint put upon the people in May, _Juno_, the wife of Jupiter, after whom June was named, and whose influence was paramount during that month, took special guardianship over births and marriages; hence June was a lucky month to be born in or get married in, and thus June is known as the marrying month. Here, again, our registers show that the number of marriages are in June nearly double the average of the other months, excluding May and June. The average during the ten years is, for the ten months, 375 per month, whilst the average for June is 598. It may be noticed in pa.s.sing that, in Glasgow, January and July stand as high as June, owing, doubtless, to the holidays which occur during these two months making marriage at those times more convenient for the working cla.s.ses.

There were many marriage observances of a religious or superst.i.tious character practised in ancient Rome which were quite common among us within this century, especially in the country districts, but which now are either extinct or fast dying out. When a Roman girl was betrothed, she received from her intended a ring which she wore as evidence of her betrothal. When betrothed she laid aside her girlish or maiden dress,--some parts of which were offered as a sacrifice to the household G.o.ds,--and she was then clothed in the dress of a wife, and secluded from her former companions, and put under training for her new duties.

When the time drew near for the consummation of the ceremony, it became an important consideration to fix upon a lucky day and hour for the knot to be tied. With this object astrologers, sooth-sayers, and others of that cla.s.s were consulted, who, by certain divinations ascertained the most auspicious time for the union to take place in. When the day arrived every occurrence was watched for omens. A crow or turtle dove appearing near was a good omen: for these birds symbolized conjugal fidelity. The ceremony was begun by sacrificing a sheep to Juno, the fleece being spread upon two chairs on which the bride and bridegroom sat: then a prayer was said over them. The young wife, carrying a distaff and spindle filled with wool, was conducted to her house, a cake, baked by the vestal virgins, being carried before her. The threshold of the house was disenchanted by charms, and by annointing it with certain unctuous perfumes; but as it was considered unlucky for the new-made wife to tread upon the threshold on first entering her house, she was lifted over it and seated upon a piece of wool, a symbol of domestic industry. The keys of the house were then put into her hand, and the cake was divided among the guests. The first work of the young wife was to spin new garments for her husband. It will be seen that many of these practices were mixed up with superst.i.tious notions, many of which were prevalent in this country sixty years ago, and some of which still remain in country districts. Sixty years ago when a young woman became a bride, she in a great measure secluded herself from society, and mixed but little even with her companions, and on no account would she show herself at church until after her marriage, as that was considered very unlucky. The evening before the marriage her presents and outfit were conveyed to her future home under the superintendence of the best maid (bridesmaid), who carried with her a certain domestic utensil filled with salt, which was the first article of the bride's furnishing taken into the house. A portion of the salt was sprinkled over the floor as a protection against an evil eye. The house being set in order, the best maid returned to the bride's house where a company of the bride's companions were met, and then occurred the ceremony of washing the bride's feet. This was generally the occasion of much mirth.

And this was in all probability a survival of an old Scandinavian custom under which the Norse bride was conducted by her maiden friends to undergo a bath, called the bride's bath, a sort of religious purification. On the marriage day, every trifling circ.u.mstance which would have pa.s.sed without notice at other times was noted and scanned for omens of good or evil. If the morning was clear and shining, this betokened a happy cheerful life; if dull and raining, the contrary result might be antic.i.p.ated. I have known the following incidents cause grave concern about the future prospects of the young couple:--A clot of soot coming down the chimney and spoiling the breakfast; the bride accidentally breaking a dish; a bird sitting on the window sill chirping for some time; the bird in the cage dying that morning; a dog howling, and the postman forgetting to deliver a letter to the bride until he was a good way off, and had to return. Some of these were defined for good, but most of them were evil omens. The ceremony was generally performed at the minister's residence, which was often a considerable distance off. The marriage party generally walked all the way, but if the distance was unusually great, the company rode the journey, and this was called "a riding wedding." There were two companies--the bride's party and the bridegroom's party. The bride's party met in the bride's parents' house, the best man being with them, and the groom's party met in his parents' house, the best maid being with them--the males conducting the females to their respective parties. At the time appointed the bride's party left first, followed immediately by the groom's party--each company headed by the respective fathers. They so arranged their walk that both parties would reach the minister's house together. As soon as the ceremony was concluded, there was a rush on the part of the young men to get the first kiss of the newly-made wife. This was frequently taken by the clergyman himself, a survival of an old custom said to have been practised in the middle ages. This custom is referred to in the following old song. The bridegroom, addressing the minister, says:--

"It's no very decent for you to be kissing, It does not look weel wi' the black coat ava, 'Twould hae set you far better tae hae gi'en us your blessing, Than thus by such tricks to be breaking the law.

Dear Watty, quo Robin, it's just an auld custom, And the thing that is common should ne'er be ill taen, For where ye are wrong, if ye hadna a wished him You should have been first. It's yoursel it's to blame."

The party now returned in the following order: first, the two fathers in company together, then the newly-married couple, behind them the best man and the best maid, and the others following in couples as they might arrange. There were frequently as many as twenty couples. On coming within a mile or so of the young couple's house, where the mother of the young good man was waiting, a few of the young men would start on a race home. This race was often keenly contested, and was termed _running the brooze_ or _braize_. The one who reached the house first and announced the happy completion of the wedding, was presented with a bottle of whiskey and a gla.s.s, with which he returned to meet the marriage procession, and the progress of the procession was generally so arranged that he would meet them before they arrived at the village or town where the young couple were to be resident. He was therefore considered their _first foot_, and distributed the contents of his bottle among the party, each drinking to the health of the young married pair, and then bottle and gla.s.s were thrown away and broken. The whole party then proceeded on their way to the young folks' house. To be the successful runner in this race was an object of considerable ambition, and the whole town and neighbourhood took great interest in it. At riding weddings it was the great ambition of farmers' sons to succeed in winning the _braize_, and they would even borrow racing horses for the occasion.

The origin of this custom of running the _braize_--it was so p.r.o.nounced in the west county--has long been a puzzle to antiquarians. Probably it is the survival of a custom practised by our Scandinavian forefathers. A Scandinavian hero or warrior considered it beneath his dignity to court a lady's favour by submitting the matter of marriage to her decision.

When he saw or heard of a beauty whom he decided to make his wife, he either went direct and took her away by force from her home, or he gained the right to make her his bride by success in battle with his opponents. Often, however, one who was no hero might gain the consent of the parents to his marriage with their daughter, she having little or no voice in the matter; and when she and her friends were on their way to the church, some heroic but unapproved admirer, determined to win her by force of arms, having collected his followers and friends who were ever ready for a fight, would fall upon the marriage cortege, and carry off the bride. Under those circ.u.mstances there was often great anxiety on the part of both the groom's and bride's relations, who remained at home when they had reason to apprehend that such attack might be made, and so, whenever the marriage ceremony was over, some of the company hasted home with the glad news; but commonly youths stationed themselves at the church-door, ready to run the moment the ceremony was over, and whether on foot or horseback, the race became an exciting one. He who first brought the good news received as a reward a bowl of brose, and such brose as was made in those days for this occasion was an acceptable prize. Although the necessity for running ceased, the sport occasioned by these contentions was too good and exciting to be readily given up, but it came to be confined to those who were at the wedding, and many young men looked forward eagerly to taking part in the sport. The prize which originally was brose, came to be changed to something more congenial to the tastes and usages of the times, viz., a bottle of whiskey. In this way, I think, we may account for the custom of "running the braize." It has been mentioned already that the best man went with the bride to the minister. His duty it was to take charge of the bride and hand her over to the bridegroom, a duty now performed by the bride's father, and in this now obsolete custom, I think we may find a still further proof that the management and customs of the marriage procession were founded upon the old practice of wife-capture. The best man is evidently just the bridegroom's friend, who, in the absence of the bridegroom, undertakes to protect the bride against a raid until she reaches the church, when he hands her over to his friend the bridegroom.

To meet a funeral either in going to or coming from marriage was very unlucky. If the funeral was that of a female, the young wife would not live long; if a male, the bridegroom would die soon.

After partaking of the _braize's_ hospitality,--for the bottle of whiskey was his by right,--the wedding party proceeded to the house of the young couple, and in some parts of Scotland, at the beginning of the century, the young wife was lifted over the threshold, or first step of the door, lest any witchcraft or _ill e'e_ should be cast upon and influence her. Just at the entering of the house, the young man's mother broke a cake of bread, prepared for the occasion, over the young wife's head. She was then led to the hearth, and the poker and tongs--in some places the broom also--were put into her hands, as symbols of her office and duty. After this, her mother-in-law handed her the keys of the house and furniture, thus transferring the mother's rights over her son to his wife. Again the gla.s.s went round, and each guest drank and wished happiness to the young pair. The cake which was broken over the young wife's head was now gathered and distributed among the unmarried female guests, and by them retained to be placed under their pillows, so that they might dream of their future husbands. This is a custom still practised, but what is now the bridescake is not a cake broken over the bride's head, but a larger and more elaborately-prepared article, which is cut up and distributed immediately after the marriage ceremony. Young girls still put a piece of it under their pillows in order to obtain prophetic dreams. In some cases, this is done by a friend writing the names of three young men on a piece of paper, and the cake, wrapped in it, is put under the pillow for three nights in succession before it is opened. Should the owners of the cake have dreamed of one of the three young men therein written, it is regarded as a sure proof that he is to be her future husband. After drinking to the health and happiness of the young couple, the wedding party then went to the house of the bridegroom's father where they partook of supper, generally a very substantial meal; and this being finished, the young people of the party became restless for a change of amus.e.m.e.nt, and generally all then repaired to some hall or barn, and there spent the night in dancing. It was the custom for the young couple, with their respective parents and the best man and the best maid, to lead off by dancing the first reel.

Should the young couple happen to have either brothers or sisters older than themselves, but unmarried, these unfortunate brethren danced the first reel without their shoes. Probably this has its origin in the old Jewish custom of giving up the shoe or sandal when the right or priority pa.s.sed from one to another. For an instance of this see Ruth iv. 7.

Having danced till far on in the morning of next day, the young couple were then conducted home. The young wife, a.s.sisted by her female friends, undressed and got to bed, then the young man was sent into bed by his friends, and then all the marriage party entered the bedroom, when the young wife took one of her stockings, which had been put in bed with her, and threw it among the company. The person who got this was to be the first married. The best man then handed round the gla.s.s, and when all had again drank to the young couple, the company retired. This custom was termed _the bedding_, and was regarded as a ceremony necessary to the completion of the marriage; and there can be little doubt that it is a survival of a very ancient ceremony of the same family as the old Grecian custom of removing the bride's coronet and putting her to bed. This particular form of ceremony was also found in Scotland, and continued to comparatively modern times. Young Scotch maidens formerly wore a snood, a sort of coronet, open at the top, called the virgin snood, and before being put to bed on the marriage night this snood was removed by the young women of the party. This custom is referred to in an ancient ballad.

"They've ta'en the bride to the bridal bed, To loose her snood nae mind they had.

'I'll loose it,' quo John."

On the morning after some of the married women of the neighbourhood met in the young wife's house and put on her the _curtch_ or closs cap (_mutch_), a token of the marriage state. In my young days unmarried women went with the head uncovered; but after marriage, never were seen without a cap. On the morning after marriage the best man and maid breakfasted with the young couple, after which they spent the day in the country, or if they lived in the country, they went to town for a change. Weddings were invariably celebrated on a Friday,--the reason for this preference being, as is supposed, that Friday was the day dedicated by the Nors.e.m.e.n to the G.o.ddess, Friga, the bestower of joy and happiness. The wedding day being Friday, the walking-day was a Sat.u.r.day; and on Sunday the young couple, with their best man and best maid, attended church in the forenoon, and took a walk in the afternoon, then spent the evening in the house of one of their parents, the meeting there being closed by family worship, and a pious advice to the young couple to practise this in their own house.

If the bride had been courted by other sweethearts than he who was now her husband, there was a fear that those discarded suitors might entertain unkindly feelings towards her, and that their evil wishes might supernaturally influence her, and affect her first-born. This evil result was sought to be averted by the bride wearing a sixpence in her left shoe till she was _kirked_; but should the bride have made a vow to any other, and broken it, this wearing of the sixpence did not prevent the evil consequences from falling upon her first-born. Many instances were currently quoted among the people of first-born children, under such circ.u.mstances, having been born of such unnatural shapes and natures that, with the sanction of the minister and the relations, the monster birth was put to death. Captain Burt, in his letters from the Highlands, written early in the eighteenth century, says that "soon after the wedding day the newly-married wife sets herself about spinning her winding sheet, and a husband that shall sell or p.a.w.n it is esteemed among all men one of the most profligate." And Dr. Jamieson says--"When a woman of the lower cla.s.s in Scotland, however poor, or whether married or single, commences housekeeping, her _first care_, after what is absolutely necessary for the time, is to provide _death linen_ for herself and those who look to her for that office, and _her next_ to earn, save, and _lay up (not put out to interest)_ such money as may decently serve for funeral expenses. And many keep secret these honorable deposits and salutary _mementoes_ for two or threescore years."

This practice was continued within my recollection. The first care of the young married wife was still, in my young days, to spin and get woven sufficient linen to make for herself and her husband their _dead claes_. I can well remember the time when, in my father's house, these things were spread out to air before the fire. This was done periodically, and these were days when mirth was banished from the household, and everything was done in a solemn mood. The day was kept as a Sabbath. The reader will not fail to observe in some of these modern customs and beliefs modified survivals of the old Roman practices and superst.i.tious beliefs.

CHAPTER IV.

_DEATH._

It is not surprising that the solemn period of death should have been surrounded with many superst.i.tious ideas,--with a great variety of omens and warnings, many of which, however, were only called to mind after the event. In the country, when any person was taken unwell, it was very soon known over the whole neighbourhood, and all sorts of remedies were recommended. Generally a doctor was not sent for until the patient was considered in a dangerous state, and then began the search for omens or warnings. If the patient recovered, these premonitions were forgotten, but if death ensued, then everything was remembered and rendered significant. Was a dog heard to howl and moan during the night, with his head in the direction of the house where the patient lay; was there heard in the silent watches of the night in the room occupied by the sick person, a tick, ticking as of a watch about the bed or furniture, these were sure signs of approaching death, and adult patients hearing these omens, often made sure that their end was near. Many pious people also improved the circ.u.mstance, pointing out that these omens were evidence of G.o.d's great mercy, inasmuch as He vouchsafed to give a timely warning in order that the dying persons might prepare for death, and make their peace with the great Judge. To have hinted, under such circ.u.mstances, that the ticking sounds were caused by a small wood moth tapping for its mate, would have subjected the hinter to the name of infidel or unbeliever in Scripture, as superst.i.tious people always took shelter in Scripture.

Persons hearing a tingling sound in their ears, called the _deid bells_, expected news of the death of a friend or neighbour. A knock heard at the door of the patient's room, and on opening no person being found, was a sure warning of approaching death. If the same thing occurred where there was no patient, it was a sign that some relation at a distance had died. I was sitting once in the house of a newly married couple, when a loud knock was heard upon the floor under a chair, as if some one had struck the floor with a flat piece of wood. The young wife removed the chair, and seeing nothing, remarked with some alarm, "It is hasty news of a death." Next day she received word of the death of two of her brothers, soldiers in India, the deaths having occurred nearly a year before. There was no doubt in the mind of the young wife that the knock was a supernatural warning. The natural explanation probably was that the sound came from the chair, which being new, was liable to shrink at the joints for some time, and thus cause the sound heard. This cracking sound is quite common with new furniture.

If, again, some one were to catch a glimpse of a person whom they knew pa.s.sing the door or window, and on looking outside were to find no such person there, this was a sign of the approaching death of the person seen. There were many instances quoted of the accuracy of this omen, instances generally of persons who, in good health at the time of their illusionary presence, died shortly after. Another form of this superst.i.tion was connected with those who were known to be seriously ill. Should the observer see what he felt convinced was the unwell person, say, walking along the street, and on looking round as the presence pa.s.sed, see no person, this was a token of the death of the person whose spectre was seen. I knew of a person who, on going home from his work one evening, came suddenly upon an old man whom he knew to be bed-ridden, dressed as was formerly his wont, with knee breeches, blue coat, and red nightcap. Although he knew that the old man had for some time been confined to bed, so distinct was the illusion that he bid him "good night" in pa.s.sing, but receiving no reply, looked behind and saw no one. Seized with fright, he ran home and told what he had seen.

On the following morning it was known through the village that the old man was dead. And his death had taken place at the time when the young man had seen him on the previous evening. This was considered a remarkably clear instance of a person's wraith or spirit being seen at the time of death. However, the seeing of a person's wraith was not always an omen of death. There were certain rules observed in relation to wraiths, by which their meaning could be ascertained, but these rules differed in different localities. In my native village a wraith seen during morning, or before twelve noon, betokened that the person whose wraith was seen would be fortunate in life, or if unwell at the time, would recover; but when the wraith was seen in the afternoon or evening, this betokened evil or approaching death, and the time within which death would occur was considered to be within a year. This belief in wraiths goes back to a very early period of man's history. The ancient Persians and Jews believed that every person had a spirit or guardian angel attending him, and although generally invisible, it had the power of becoming visible, and separating itself for a time from the person it attended, and of appearing to other persons in the guise of the individual from whom it emanated. An excellent example of this superst.i.tious belief is recorded in the Acts of the Apostles. When Peter, who was believed to be in prison, knocked at the "door of the gate" of the house where the disciples were met, the young woman who went to open the door, on recognising Peter's voice, was overjoyed, and, instead of opening, ran into the house, and told the disciples Peter was at the door. Then they said "It is his angel" (wraith). Thus the whole company expressed their belief in attending angels. The belief in wraiths was prevalent throughout all Scotland. It is beautifully introduced in the song of "Auld Robin Gray." When the young wife narrates her meeting with her old sweetheart, she says, "I thought it was his wraith, I could not think it he," and the belief survives in some parts of the country to the present day.

If a dying person struggled hard and long, it was believed that the spirit was kept from departing by some magic spell. It was therefore customary, under these circ.u.mstances, for the attendants to open every lock in the house, that the spell might be broken, and the spirit let loose. J. Train refers to this superst.i.tion in his _Mountain Muse_, published 1814:--

"The chest unlocks to ward the power, Of spells in Mungo's evil hour."

After death there came a new cla.s.s of superst.i.tious fears and practices.

The clock was stopped, the looking-gla.s.s was covered with a cloth, and all domestic animals were removed from the house until after the funeral. These things were done, however, by many from old custom, and without their knowing the reason why such things were done. Originally the reason for the exclusion of dogs and cats arose from the belief that, if either of these animals should chance to leap over the corpse, and be afterwards permitted to live, the devil would gain power over the dead person.

When the corpse was laid out, a plate of salt was placed upon the breast, ostensibly to prevent the body swelling. Many did so in this belief, but its original purpose was to act as a charm against the devil to prevent him from disturbing the body. In some localities the plate of salt was supplemented with another filled with earth. A symbolical meaning was given for this; that the earth represented the corporeal body, the earthly house,--the salt the heavenly state of the soul. But there was an older superst.i.tion which gave another explanation for the plate of salt on the breast. There were persons calling themselves "_sin eaters_" who, when a person died, were sent for to come and eat the sins of the deceased. When they came, their _modus operandi_ was to place a plate of salt and a plate of bread on the breast of the corpse, and repeat a series of incantations, after which they ate the contents of the plates, and so relieved the dead person of such sins as would have kept him hovering around his relations, haunting them with his imperfectly purified spirit, to their great annoyance, and without satisfaction to himself. This form of superst.i.tion has evidently a close relation to such forms of ancestor-worship as we know were practised by the ancients, and to which reference has already been made.

Until the funeral, it was the practice for some of the relations or friends to sit up all night, and watch the corpse. In my young days this duty was generally undertaken by youths, male and female friends, who volunteered their services; but these watchings were not accompanied by the unseemly revelries which were common in Scotland in earlier times, or as are still practised in Ireland. The company sitting up with the corpse generally numbered from two to six, although I have myself been one of ten. They went to the house about ten in the evening, and before the relations went to bed each received a gla.s.s of spirits; about midnight there was a refreshment of tea or ale and bread, and the same in the morning, when the relations of the deceased relieved the watchers. Although during these night sittings nothing unbefitting the solemnity of the occasion was done, the circ.u.mstances of the meeting gave opportunity for love-making. The first portion of the night was generally pa.s.sed in reading,--some one reading aloud for the benefit of the company, afterwards they got to story-telling, the stories being generally of a ghostly description, producing such a weird feeling, that most of the company durst hardly look behind them for terror, and would start at the slightest noise. I have seen some so affected by this fear that they would not venture to the door alone if the morning was dark.

These watchings of the dead were no doubt efficacious in perpetuating superst.i.tious ideas.

The reasons given for watching the corpse differed in different localities. The practice is still observed, I believe, in some places; but probably now it is more the result of habit--a custom followed without any basis of definite belief, and merely as a mark of respect for the dead; but in former times, and within this century, it was firmly held that if the corpse were not watched, the devil would carry off the body, and many stories were current of such an awful result having happened. One such story was told me by a person who had received the story from a person who was present at the wake where the occurrence happened. I thus got it at second hand. The story ran as follows:--The corpse was laid out in a room, and the watchers had retired to another apartment to partake of refreshments, having shut the door of the room where the corpse lay. While they were eating there was heard a great noise, as of a struggle between two persons, proceeding from the room where the corpse lay. None of the party would venture into the room, and in this emergency they sent for the minister, who came, and, with the open Bible in his hand, entered the room and shut the door. The noise then ceased, and in about ten minutes he came out, lifted the tongs from the fireplace, and again re-entered the room. When he came out again, he brought out with the tongs a glove, which was seen to be b.l.o.o.d.y, and this he put into the fire. He refused, however, to tell either what he had seen or heard; but on the watchers returning to their post, the corpse lay as formerly, and as quiet and unruffled as if nothing had taken place, whereat they were all surprised.

From the death till the funeral it was customary for neighbours to call and see the corpse, and should any one see it and not touch it, that person would be haunted for several nights with fearful dreams. I have seen young children and even infants made to touch the face of the corpse, notwithstanding their terror and screams. If a child who had seen the corpse, but had not been compelled to touch it, had shortly afterwards awakened from a sleep crying, it would have been considered that its crying was caused by its having seen the ghost of the dead person.

If, when the funeral left the house, the company should go in a scattered, straggling manner, this was an omen that before long another funeral would leave the same house. If the company walked away quickly, it was also a bad omen. It was believed that the spirit of the last person buried in any graveyard had to keep watch lest any suicide or unbaptized child should be buried in the consecrated ground, so that, when two burials took place on the same day, there was a striving to be first at the churchyard. In some parts of the Highlands this superst.i.tion led to many unseemly scenes when funerals occurred on the same day.

Those attending the funeral who were not near neighbours or relations were given a quant.i.ty of bread and cakes to take home with them, but relations and near neighbours returned to the house, where their wives were collected, and were liberally treated to both meat and drink. This was termed the _dredgy_ or _dirgy_, and to be present at this was considered a mark of respect to the departed. This custom may be the remnant of an ancient practice--in some sort a superst.i.tion--which existed in Greece, where the friends of the deceased, after the funeral, held a banquet, the fragments of which were afterwards carried to the tomb. Upon the death of a wealthy person, when the funeral had left the house, sums of money were divided among the poor. In Catholic times this was done that the poor might pray for the soul of the deceased. In the Danish _Niebellungen_ song it is stated that, at the burial of the hero Seigfried, his wife caused upwards of thirty thousand merks of gold to be distributed among the poor for the welfare and repose of his soul.

This custom became in this country and century in Protestant times an occasion for the gathering of beggars and sorners from all parts. At the funeral of George Oswald of Scotstoun, three miles from Glasgow, there were gathered several hundreds, who were each supplied with a silver coin and a drink of beer, and many were the blessings wished. A similar gathering occurred at the funeral of old Mr. Bogle of Gilmourhill, near Glasgow; but when announcement was made that nothing was to be given, there rose a fearful howl of execration and cursing both of dead and living from the mendacious crowd. The village of Partick in both these cases was placed under a species of black-mail for several days by beggars, who would hardly take any denial, and in many instances appropriated what was not their own. I am not aware that this custom is retained in any part of the country now.

As the funerals fifty years ago were mostly walking funerals, the coffin being carried between two spokes, the sort of weather during the funeral had its omens, for in these days the weather was believed to be greatly under the control of the devil, or rather it was considered that he was permitted to tamper with the weather. If the day was fine, this was naturally a good omen for the soul's welfare. I remember that the funeral of the only daughter of a worthy couple happened on a wet day, but just as the funeral was leaving the house the sun broke through and the day cleared, whereupon the mother, with evident delight, as she stood at the door, thanked G.o.d that Mary was getting a good blink.

Stormy weather was a bad omen, being regarded as due to Satan's influence. Burns refers to this belief in his "Tam o' Shanter." When referring to the storm, he says:--