Mouney.] 244 [Oct; 19; 
English specimen—Gaelic Caoine. Wake Games—former dramatic 
games described by authors—Broigin—Cloif air Bas—Broigin or Haire- 
haire—Fag'ailt Ceird—Cleas a tsoipin—Ceannac't a G-caora—Sagart a 
Parraiste—Dam'sa na @-coinninid'—Gleus Loinge—marrying games— 
other games from Carleton. Tum FuneRat—leaving the house—carrying 
the corpse—beliefs—the lament—curious custom and legend—garlands— 
circuits about crosses—murder funeral in the north—Fairead’’n Team- 
poll—Kilranelagh churchyard and child burial—churchyard ceremonies 
and beliefs—digging the grave and legend—family burial and beliefs— 
Kerry legend—sacred cemeteries—Templeshambo cemetery, for men and 
women—funeral cures and charms—the murder test—the Feur Gortac'-— 
Carns or Leaoc’ra—history of a Kerry leac'ta—leac‘tas at Cong. THE 
Furoure Lirs—transmigration, butterflies, seals—dying in debt—salt and 
wool—visiting ghosts—hallow.eve—meeting a ghost—transmigration of 
inanimate objects and instances. 
As all religions are based upon the belief in a future life, so the funeral 
customs of a people, as embodying their conception of the nature of this 
future life and the necessary preparation for entering upon it, furnish the 
surest index of the character of the popular religion. 
In the lower stages of fetichism, where all the ideas of a future life ar 
vague and unformd, no special abiding place is assignd to the disembodied 
spirit, which is supposed to hover unseen about its accustomd haunts, to 
the sore annoyance of its former friends among the living. Hence the 
funeral ceremonies ar intended rather to get rid of the troublesome ghost 
of the deceased than to provide for his comfort in the next world or to 
perpetuate his memory in this. For this purpose the Fijians and Austra- 
lians tied the feet of the corpse that the ghost might not be able to rise 
out of the grave,* other savages returned by a roundabout way from 
the grave to the village so that the spirit might be unable to find the road 
back, while stil others compeld the widow to bathe in the river immedi- 
ately after the burial of her husband, in order to ‘“‘ wash off the ghost,’’ 
or perhaps rather to throw it off the scent. This probably explains also 
the Indian custom of changing the name upon the death of a near friendt 
and the universal unwillingness of savages to pronounce the name of 
the dead, a dislike which some tribes carry to such an extreme as even to 
discontinue the use of any words which might suggest the unseen 
presence. 
As fetichism took on a higher development the floating ideas of the 
*Lorimer Fison, Fijian Burial Customs, in Jour. Anth. Inst., x, London, 1881; A. W. 
Howitt, On Some Australian Beliefs, Jour. Anth. Inst., xiii, 190, London, 1884, 
+ This custom existed among the tribes on Albemarle sound in 1585 (Hariot, in Hawke 
Hist., N. C., i, 1859), and was found nearly three centuries later among the Chinooks on 
the Pacific coast (Swan, Northwest Coast, 189, New York, 1857). 
