Food for the Dead.
Another means for conciliating the spirit of the dead man is to lay up food for its use.[188] This is intended partly as provision for the ghost in its journey to the other world. But in some cases it would seem that there is a different basis for the custom. As we have seen, it is dangerous to eat the food of fairy-land, and unless food is supplied to the wandering ghost, it may be obliged to eat the food of the lower world and hence be unable to return to the world of men. According to the ancient Indian ritual it was recommended to put into the hands of the dead man the reins of the animal killed in the funeral sacrifice, or in default of an animal victim at least two cakes of rice or flour, so that he may throw them to the dogs of Yama, which would otherwise bar his passage,[189] and the same idea constantly appears in the folk-tales where the hero takes some food with him which he flings to the fierce beasts which prevent him from gaining the water of life or whatever may have been the test imposed upon him. The use of pulse in the funeral rites depends upon the same principle, and in the Greek belief the dead carried vegetables with them to hell, either to win the right of passage or as provisions for the road.
Articles left with the Corpse.
Hence too comes the practice of burning with the corpse the articles which the dead man was in the habit of using. They rise with the fumes of the pyre and solace him in the world of spirits. The Kos told Colonel Dalton that the reason of this was that they were unwilling to derive any immediate benefit by the death of a member of the family. Hence they burn his wearing apparel and personal effects, but they do not destroy clothes and other things which have not been worn. For this reason, old men of the tribe, in a spirit of careful economy, avoid wearing new clothes, so that they may not be wasted at the funeral.[190]
The custom of laying out food for the ghost still prevails in Ireland, where it is a very prevalent practice during some nights after death to leave food outside the house, a griddle cake or a dish of potatoes. If it is gone in the morning, the spirits must have taken it, for no human being would touch the food left for the dead, as it might compel him to join their company. On November Eve food is laid out in the same way.[191]
There are numerous examples of similar practices in India. The Mhârs of Khândesh, when they remove a corpse, put in its mouth a Pân leaf with a gold bead from his wife’s necklace. At the grave the brother or son of the dead man wets the end of his turban and drops a little water on the lips of the corpse.[192] So the Greeks used to put a coin in the dead man’s mouth to enable him to pay his fare to Charon. In the Panjâb it is a common practice to put in the mouth of the corpse the Pancharatana or five kinds of jewels, gold, silver, copper, coral, and pewter. The leaves of the Tulasi or sweet basil and Ganges water are put into the mouth of a dying man, and the former into the ears and nostrils also. They are said to be offerings to Yama, the god of death, who on receiving them shows mercy to the soul of the deceased. The same customs generally prevail among the Hindus of Northern India.
Among the Buddhists of the Himâlaya, Moorcroft was present at the consecration of the food of the dead.[193] The Lâma consecrated barley and water and poured them from a silver saucer into a brass vessel, occasionally striking two brass cymbals together, reciting or chanting prayers, to which from time to time an inferior Lâma uttered responses aloud, accompanied by the rest in an undertone. This was intended for the use of the souls in hell, who would starve were it not provided. The music and singing, if we may apply the analogy of Indian practices, are intended to scare the vagrant ghosts, who would otherwise consume or defile the food.
The same is the case among the Drâvidian races. Thus, the Bhuiyârs of Mirzapur after the funeral feast throw a cupful of oil and some food into the water hole in which the ashes of the dead man are deposited. They say that he will never be hungry or want oil to anoint himself after bathing. The Korwas, when burning a corpse, place with it the ornaments and clothes of the deceased, and an axe, which they do not break, as is the habit of many other savages. They say that the spirit of the dead man will want it to hack his way through the jungles of the lower world. When the Bhuiyârs cremate a corpse they throw near the spot an axe, if the deceased was a man, and a Khurpi or weeding spud, if a woman. No one would dare to appropriate such things, as he would be forced to join the ghastly company of their owners. Where the corpse is burned they leave a platter made of leaves containing a little boiled rice, and they sprinkle on the ground all the ordinary kinds of grain and some turmeric and salt as food for the dead in the next world.
All these tribes and many low-caste Hindus in Northern India lay out platters of food under the eaves of the house during the period of mourning, and they ascertain by peculiar marks which they examine next day whether the spirit has partaken of the food or not. Among the jungle tribes there is a rule that the food for the dead is prepared, not by the house-mother, but by the senior daughter-in-law, and even if incapacitated by illness from performing this duty, she is bound at least to commence the work by cooking one or two cakes, the rest being prepared by one of the junior women of the family.