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Rh worship; ye appease the shades of the dead with wine and meals, ye celebrate the Gentiles' solemn days with them, such as calends and solstices, — of their life certainly ye have changed nought,' and so forth. The story of Monica shows how the custom of laying food on the tomb for the manes passed into the ceremony, like to it in form, of setting food and drink to be sanctified by the sepulchre of a Christian saint. Saint-Foix, who wrote in the time of Louis XIV., has left us an account of the ceremonial after the death of a King of France, during the forty days before the funeral when his wax effigy lay in state. They continued to serve him at meal-times as though still alive, the officers laid the table, and brought the dishes, the maître d'hôtel handed the napkin to the highest lord present to be presented to the king, a prelate blessed the table, the basins of water were handed to the royal arm-chair, the cup was served in its due course, and grace was said in the accustomed manner, save that there was added to it the De Profundis. Spaniards still offer bread and wine on the tombs of those they love, on the anniversary of their decease. The conservative Eastern Church still holds to ancient rite. The funeral feast is served in Russia, with its tables for the beggars, laden with fish pasties and bowls of shchi and jugs of kvas, its more delicate dinner for friends and priests, its incense and chants of 'everlasting remembrance'; and even the repetition of the festival on the ninth, and twentieth, and fortieth day are not forgotten. The offerings of saucers of kutiya or kolyvo are still made in the church; this used to be of parboiled wheat and was deposited over the body, it is now made of boiled rice and raisins, sweetened with honey. In their usual mystic fashion, the Orthodox Christians now explain away into symbolism this remnant of primitive offering to the dead: the honey is heavenly sweetness, the