A survival of the custom of furnishing the dead with fire-kindlers is partially traceable in the ancient practice of depositing a candle in the grave, to light the dead man on his way. In Ireland a hammer was also interred, to enable the deceased person to knock at the gates of Purgatory, while a sixpenny piece secured admission[734]. Within the last generation a native of Cleveland was buried with a candle for the purpose of obtaining light, a bottle of wine for nourishment, and a penny to pay the ferryman[735]. The village of Bucklebury, Berkshire, by the way, supplies an instance of a different kind; in a grave apparently modern, two bottles of beer had been placed but no candle[736]! In Lincolnshire a groat, “a mug and a jug,” were placed in the coffin. The Lincolnshire widow, who had forgotten to deposit the mug and the jug in the grave, broke the crockery, as we have seen (p. 292 _supra_), and laid the fragments on the mound. In one case, where a bottle, full of pins, was found in a recently opened grave, the explanation can probably be found in sympathetic magic. The pins had been used to touch warts on the skin, and the operative belief was either that the warts were transferred to the dead person, or that, as the pins rusted, the warts would die away. The former explanation is the more likely, else the pins might as well have been buried anywhere. Mr England Howlett asserts that the burial of a candle in the coffin was once common. He throws doubt on the theory of the provision of light for the dead, and claims that the candle was emblematic of an extinguished life. Support for this new theory is sought in the custom of immuring candles in the foundation of churches and houses, of which, Mr Howlett says, many examples are known[737]. Owing to the amount of correlative evidence bearing on the question of fire-kindlers and fire-worship, I prefer to regard the candle as representing the attenuated symbolism of light and heat.