soon dried her tears.

We may compare a similar superstition among the natives of Alaska, when, if too many tears were shed by the relatives during the burial ceremonies, it was thought that the road of the dead would be muddy, but a few tears were supposed just to lay the dust.[15] The same idea is found in a Hindu dirge: ‘The souls of the dead do not like to taste the tears let fall by their kindred; weep not, therefore;’ and, according to the Edda, every tear falls as blood upon the ice-cold bosom of the dead. We may trace the belief in Ireland, and Sir Walter Scott says[16] it was generally supposed throughout Scotland that ‘the excessive lamentation over the loss of friends disturbed the repose of the dead, and broke even the rest of the grave.’

The presence of pigeon or game feathers is said to be another hindrance to the exit of the soul; and, occasionally, in order to facilitate its departure, the peasantry in many parts of England will lay a dying man on the floor. A Sussex nurse once told the wife of a clergyman that ‘never did she see anyone die so hard as Master Short; and at last she thought—though his daughter said there were none—that there must be game feathers in the bed. So she tried to pull it from under him, but he was a heavy man, and she could not manage it alone, and there was none with him but herself, and so she got a rope and tied it round him, and pulled him right off the bed, and he went off in a minute quite comfortable, just like a lamb.’[17] In Lancashire, this belief is so deep-rooted that some persons will not allow sick persons to lie on a feather-bed; while in Yorkshire the same is said of cocks’ feathers. Shakespeare alludes to the practice where Timon says[18]—

And Grose remarks: ‘It is impossible for a person to die whilst resting on a pillow stuffed with the feathers of a dove, for he will struggle with death in the most exquisite torture.’ This is also a Hindu and Mohammedan belief, and in India ‘the dying are always taken from their beds and laid on the ground, it being held that no one can die peaceably except when laid on mother earth.’[19] In Russia, too, there is a strong feeling against the use of pigeon feathers in beds.

The summons for the soul to quit its earthly tenement has been thought to be announced, from early times, by certain strange sounds, a belief which Flatman has embodied in some pretty lines:

Pope speaks in the same strain:

And in ‘Troilus and Cressida’ (iv. 4), the former says:

As in days gone by so also at the present time, there is, perhaps, no superstition more generally received than the belief in what are popularly known as ‘death-warnings,’[20] reference to which we shall have occasion to make in a later chapter.

It has been urged again, that at the hour of death the soul is, as it were, on the confines of two worlds, and hence may possess a power which is both prospective and retrospective. In ‘Richard II.’ (ii. 1), the dying Gaunt exclaims, alluding to his nephew, the young and self-willed king:

Nerissa says of Portia’s father in ‘Merchant of Venice’ (i. 2): ‘Your father was ever virtuous; and holy men at their death have good inspirations.’ This idea may be traced up to the time of Homer,[21] and Aristotle tells us that the soul, when on the point of death, foretells things about to happen; the belief still lingering on in Lancashire and other parts of England. According to another notion, it was generally supposed that when a man was on his death-bed, the devil or his agents tried to seize his soul, if it should happen that he died without receiving the ‘Eucharist,’ or without confessing his sins. In the old office books of the Church, these ‘busy meddling fiends’ are often represented with great anxiety besieging the dying man; but on the approach of the priest and his attendants they are represented as being dismayed. Douce[22] quotes from a manuscript book of devotion, of the time of Henry VI., the following prayer to St. George: ‘Judge for me when the most hedyous and damnable dragons of helle shall be redy to take my poore soule and engloute it into theyr infernall belyes.’ One object, it has been urged, of the ‘passing bell’ was to drive away the evil spirit that might be hovering about to seize the soul of the deceased, such as the king speaks of in 2 Henry VI. (iii. 3):

We may find the same idea among the Northern Californians, who affirmed that when the soul first escaped from the body an evil spirit hovered near, ready to pounce upon it and carry it off.