The Flemish name for these cakes are “zielen brood” or soul-bread. “At Dixmude and its neighbourhood it is said that for every cake eaten a soul is delivered from purgatory. At Furnes the same belief attaches to the little loaves called ‘radetjes,’ baked in every house. At Ypres the children beg in the street on the eve of All Souls for some sous wherewith ‘to make cakes for the little souls in purgatory.’ At Antwerp these soul-cakes are stained yellow with saffron, to represent the flames of purgatory.”[49] In the North of England all idea as to the connection between these cakes and the dead is lost, but the cakes are still made. This custom is a transformation under Christian influence of the still earlier usage of putting food on the graves. When food and drink were furnished to the dead, then necessarily the dead must have their mugs and platters for the reception of their food, and the basins scooped in the soil of a barrow in all likelihood served this purpose.
Fig. 54.—CUP-MARKINGS, CROMLECH, S. KEVERN.
In like manner there are basins cut on some of the dolmens, and other depressions that were natural were employed for the same purpose. On the coverer of a dolmen close to the railway at Assier, in the Department of Lot, is such a rock basin, natural perhaps, but if natural, then utilised for the purpose of a food or drink vessel for the dead. Another dolmen in the same department, at Laramière, has one distinctly cut by art at the eastern extremity of the covering stone. Inside dolmens and covered avenues stones have been found with cup-like hollows scooped out in them. These served the same purpose, and were in such monuments as were accessible in the interior, as, for instance, those stone basins found in the stone-vaulted tombs on the banks of the Boyne, near Drogheda, with their singular inscribed circles. Whereas such dolmens as could not be entered had the food or drink basins outside them.
“The Three Brothers of Grugith,” a cromlech or dolmen at S. Kévern, in Cornwall, has eight cup-like hollows on the coverer and one in one of the uprights. They vary from 4 to 6 inches in diameter and are 1½ inches deep.
The cup-like holes found so frequently in connection with palæolithic monuments may probably be explained in this way. Originally intended as actual food receptacles or cups for drink, they came in time to be employed as a mere form, and no particular care was taken as to the position they occupied. Thus, very often an upright stone has these cup-marks on it; sometimes they are on the under surface of a covering stone. They belong to the period of the rude stone monuments. With the advent of bronze they gradually disappear. They are not found always associated with interments, though generally so, and it is probable that the stones bearing them which do not at present seem to be intended to mark the place of an interment may have done so originally.
We know that in a great number of cases a mere symbol was taken to serve the purpose of something of actual, material use. Thus, the Chinese draw little coats and hats on paper and burn them, and suppose that by this means they are transmitting actual coats and hats to their ancestors in the world of spirits. In Rome, at certain periods, statuettes were thrown into the Tiber: these were substitutes for the human sacrifices formerly offered to the river. Probably the custom of giving food and drink to the dead gradually died out among the palæolithic men, but that of making the cups for the reception of the gifts remained, and as their purpose was forgotten, the stones graven with the hollows were set up anyhow.
The question has been often raised whether the rock-basins found on granite heights are of artificial origin. It is perhaps too hastily concluded that they are produced by water and gravel rotating in the wind. No doubt a good many have this origin; but I hardly think that all are natural, and it is probable that some have been begun by art and then enlarged by nature, and also that natural basins may have been used by the palæolithic men as drink or food vessels for the gods or spirits in the wind.
Fig. 55.—MENHIR, LEW TRENCHARD.