Remembering When Americans Picnicked in Cemeteries

For a time, eating and relaxing among the dead was a national pastime.

BY JONATHAN KENDALL APRIL 20, 2018


A small group picnics on ledger-style tombstones in Historic St. Luke’s Ancient Cemetery. The photo is not dated but is believed to have been taken prior to St. Luke’s 1957 Pilgrimage Service. COURTESY HISTORIC ST. LUKE’S

WITHIN THE IRON-WROUGHT WALLS OF American cemeteries—beneath the shade of oak trees and tombs’ stoic penumbras—you could say many people “rest in peace.” However, not so long ago, people of the still-breathing sort gathered in graveyards to rest, and dine, in peace.

During the 19th century, and especially in its later years, snacking in cemeteries happened across the United States. It wasn’t just apple-munching alongside the winding avenues of graveyards. Since many municipalities still lacked proper recreational areas, many people had full-blown picnics in their local cemeteries. The tombstone-laden fields were the closest things, then, to modern-day public parks.

In Dayton, Ohio, for instance, Victorian-era women wielded parasols as they promenaded through mass assemblages at Woodland Cemetery, en route to luncheon on their family lots. Meanwhile, New Yorkers strolled through Saint Paul’s Churchyard in Lower Manhattan, bearing baskets filled with fruits, ginger snaps, and beef sandwiches.



A historic image of the Woodland Cemetery in Dayton, Ohio. COURTESY WOODLAND CEMETERY AND ARBORETUM

One of the reasons why eating in cemeteries become a “fad,” as some reporters called it, was that epidemics were raging across the country: Yellow fever and cholera flourished, children passed away before turning 10, women died during childbirth. Death was a constant visitor for many families, and in cemeteries, people could “talk” and break bread with family and friends, both living and deceased.

“We are going to keep Thanksgivin’ with our father as [though he] was live and hearty this day last year,” explained a young man, in 1884, on why his family—mother, brothers, sisters—chose to eat in the cemetery. “We’ve brought somethin’ to eat and a spirit-lamp to boil coffee.”

The picnic-and-relaxation trend can also be understood as the flowering of the rural cemetery movement. Whereas American and European graveyards had long been austere places on Church grounds, full of memento mori and reminders not to sin, the new cemeteries were located outside of city centers and designed like gardens for relaxation and beauty. Flower motifs replaced skulls and crossbones, and the public was welcomed to enjoy the grounds.


Enjoying a book and a snack in a Lower Manhattan cemetery. LIBRARY OF CONGRESS / LC-DIG-GGBAIN-19433

Eating in graveyards had—and still has historical precedent. People picnic among the dead from Guatemala to parts of Greece, and similar traditions involving meals with ancestors are common throughout Asia. But plenty of Americans believed that picnics in local cemeteries were a “gruesome festivity.” This critique, notably from older generations, didn’t stop young adults from meeting up in graveyards. Instead it led to debate over proper conduct.

In some parts of the country, such as Denver, the congregations of grave picnickers grew to such numbers that police intervention was even considered. The cemeteries were becoming littered with garbage, which was seen as an affront to their sanctity. In one report about these messy gatherings, the author wrote, “thousands strew the grounds with sardine cans, beer bottles, and lunch boxes.”

Though the macabre picnics were considered “nuisances” in some communities, they did give participants a sort of admired air. One reporter lauded the fact that the picnickers looked “happy under discouraging circumstances,” and even said it was a trait “worthy of cultivation.” The fad of casual en plein air dining among the crypts would soon come to an end, though.


A reproduction of an admittance pass to Woodland Cemetery from 1926; it notably prohibits bringing in refreshments. COURTESY WOODLAND CEMETERY AND ARBORETUM

Cemetery picnics remained peripheral cultural staples in the early 20th century; however, they began to wane in popularity by the 1920s. Medical advancements made early deaths less common, and public parks were sprouting across the nation. It was a recipe for less interesting dining venues.

Today, more than 100 years since Americans debated the trend, you’d be hard-pressed to find many cemeteries—especially those in big cities—with policies or available land that allow for picnics. Green-Wood Cemetery in Brooklyn, for example, has a no picnic rule.

But the fad isn’t entirely dead in the United States. The country’s immigrant population includes families carrying on traditions that call for meals with departed loved ones, and cemeteries will hold occasional public events in the spirit of this era. There are still scattered graveyards where you can picnic among tombstones, too, particularly if you know someone with a sizable family lot. In those cases, all you need is a picnic basket filled with treats, and you and your undaunted party can partake in an old American tradition. Just remember to clean up after yourselves. The penalties for doing otherwise may be grave.

Victorian Funeral Customs and Superstitions

Victorian Funeral Customs and Superstitions

Curtains would be drawn and clocks would be stopped at the time of death. Mirrors were covered with crape or veiling to prevent the deceased’s spirit from getting trapped in the looking glass.  A wreath of laurel, yew or boxwood tied with crape or black ribbons was hung on the front door to alert passersby that a death had occurred. The body was watched over every minute until burial, hence the custom of “waking”.  The wake also served as a safeguard from burying someone who was not dead, but in a coma.  Most wakes also lasted 3-4 days to allow relatives to arrive from far away. The use of flowers and candles helped to mask unpleasant odors in the room before embalming became common. In 19th century Europe and America the dead were carried out of the house feet first, in order to prevent the spirit from looking back into the house and beckoning another member of the family to follow him.  Family photographs were also sometimes turned face-down to prevent any of the close relatives and friends of the deceased from being possessed by the spirit of the dead.

Grave robbery by the “Resurrectionist Men”, often doctors themselves was a problem in the 19th century as medical schools needed fresh cadavers for dissection classes.  “Bricking-over” a grave was a way of guaranteeing some security after death. The fear of a loved one being buried alive inspired coffin makers to design warning systems such as a bell on the grave which was connected by a chain to the inside of the coffin in cases of premature burial, thus the expression, “Saved by the bell.”  Small cakes, known as “funeral biscuits” were wrapped in white paper and sealed with black sealing wax and given to guests as favors. Lavish meals, or collations, were often served after internment. Burial usually followed four days after death.

In many cemeteries, the vast majority of graves are oriented in such a manner that the bodies lie with their heads to the West and their feet to the East. This very old custom appears to originate with the Pagan sun worshippers, but is primarily attributed to Christians who believe that the final summons to Judgment will come from the East.

Personal stationery and handkerchiefs carried a black border, with a wide border indicating a very recent death.

White was a popular color for the funeral of a child. White gloves, ostrich plumes and a white coffin were the standard.

Superstitions

If the deceased has lived a good life, flowers would bloom on his grave; but if he has been evil, only weeds would grow.

If several deaths occur in the same family, tie a black ribbon to everything left alive that enters the house, even dogs and chickens. This will protect against deaths spreading further.

Never wear anything new to a funeral, especially shoes.

You should always cover your mouth while yawning so your spirit doesn’t leave you and the devil never enters your body.

Stop the clock in a death room or you will have bad luck.

To lock the door of your home after a funeral procession has left the house is bad luck.

If rain falls on a funeral procession, the deceased will go to heaven.

If you hear a clap of thunder following a burial it indicates that the soul of the departed has reached heaven.

If you hear 3 knocks and no one is there, it usually means someone close to you has died. The superstitious call this the 3 knocks of death. 

It is bad luck to meet a funeral procession head on. If you see one approaching, turn around.  If this is unavoidable, hold on to a button until the funeral cortege passes.

Large drops of rain warn that there has just been a death.

If you leave something that belongs to you to the deceased, that means the person will come back to get you.

If a firefly/lightning bug gets into your house someone will soon die.

If you smell roses when none are around someone is going to die.

 If you don’t hold your breath while going by a graveyard you will not be buried.

If you see yourself in a dream, your death will follow.

If you see an owl in the daytime, there will be a death.

If you dream about a birth, someone you know will die.

If it rains in an open grave then someone in the family will die within the year.

If a bird pecks on your window or crashes into one that there has been a death.

If a sparrow lands on a piano, someone in the home will die.

If a picture falls off the wall, there will be a death of someone you know.

If you spill salt, throw a pinch of the spilt salt over your shoulder to prevent death.

Never speak ill of the dead because they will come back to haunt you or you will suffer misfortune.

Two deaths in the family means that a third is sure to follow.

The cry of a curlew or the hoot of an owl foretells a death.

A single snowdrop growing in the garden foretells a death.

Having only red and white flowers together in a vase (especially in hospital) means a death will soon follow.

Dropping an umbrella on the floor or opening one in the house means that there will be a murder in the house.

A diamond-shaped fold in clean linen portends death.

A dog howling at night when someone in the house is sick is a bad omen. It can be reversed by reaching under the bed and turning over a shoe.

Information Gathered From Friends of Oak Grove Cemetery

Mourning in the Georgian Era

Mourning in the Georgian Era

by Geri Walton

Everyone is usually familiar with Victorian mourning and its strict etiquette and rules. Mourning in the Georgian Era also had rules associated with it and those rules varied. For instance, in 1782 there was no general mourning when Prince Alfred died as etiquette established “never to go into mourning for any of the blood-royal of England under 14 years of age, unless [they were] … the heir-apparent.” When the Princess Dowager died, mourning lasted six months and theatres were closed for three weeks, whereas when Princess Amelia of Great Britain died in 1786 the mourning period lasted six weeks and theatres were closed for a mere ten days.

Georgians, just like Victorians, wore black when in mourning. Black was worn to denote privation of life,” as black was considered the “privation of light.” The Irish author and satirist Jonathan Swift noted that despite wearing black, Georgian Era mourning was sometimes neither strict nor somber. He demonstrated this when he wrote that “he always observed the merriest faces in mourning coaches.” One gentleman added to Swift’s comment that “black clothes are but seldom accompanied with sorrowful countenances.” The gentleman also maintained that at least two women he knew, who had not recently lost a relative, became “very  “the melancholy” as mourning clothes were of “great advantage to their complexions.”

The two melancholy women mentioned above were not the only ones to show improper decorum when it came to mourning. For instance, it was reported that a man named Sir Henry Lovejoy went to a new play “in black and weepers; and though he had buried his wife but a week, he laughed as hearty as if he was to have been married the next day.” There was also a certain lady who reputedly danced at Cornelys’ just a fortnight after her husband’s death, and a son whose father had so severely restricted his finances, that upon the father’s death the son “immediately rifled the strong box … and swore he would not return home till his father was buried, and every farthing spent.”

Although some Georgians were willing to abide by proper etiquette and rules when it came to mourning, one Georgian gentleman in 1769 felt that disrespectful mourning had gotten out of hand. He wrote to the editor of the Town and Country Magazine hoping to improve the decorum of Georgian mourners. He stated that if that happened “foreigners will no longer be able to twit us with all want of decency; and we shall approach a little more towards rational beings.” He also offered various rules and etiquette for Georgians mourners, and provided a bit of humor with it. He suggested his ideas be used by wives mourning for their husbands, husbands mourning for their wives, and heirs mourning for their fathers.

Here are his suggestions:

Wives Mourning for Their Husbands:

• The first week wives were not to appear in public.
• They were also not to be without a handkerchief, even in private.
• The second Sunday they were to be “much affected with the sermon; the handkerchief not omitted.”
• After the first month, the widowed wife could attend a tragedy and then “weep in character, either at the play, or the loss of her husband.”
• The second month, she was allowed to attend a comedy and she could “smile but not languishingly.”
• The third month, allowed for laughter at a play or dancing at Cornelys’ with her perspective bridegroom.
• The fourth month permitted her to jump into her intended arms, and “finish her widow-hood.

Husband’s Mourning for Their Wives:

• The husband was directed to “weep, or seem to weep at the funeral.”
• He could not be seen at the chocolate house for the first week and was supposed to provide a “proper sigh whenever good wives, or even matrimony [was] mentioned.”
• The third week allowed for a mistress, if he did not have one.
• The fourth week he could appear in public.
• The second month he could obtain more mistresses if he chose not to marry, as mistresses supposedly provided solace for his melancholy.

Heirs Mourning for Their Fathers:

• The heir was instructed not to leave before the funeral ended, although horses, dogs, and equipages could be readied for his departure.
• The disposition of the estate, gardens, etc. could be examined.
• Additional servants could be hired if needed and they could be put into mourning.
• Immediately after the funeral women were allowed to call on the heir or he could visit them.
• The heir could also frequent the “gaming table [or] get admitted [as] a member of the Jockey Club [or] the Franciscan Friars.”
• Finally, if not ruined by too early expiration of his mourning, he could also discard his mourning dress.

Of course, not everyone was so lighthearted when it came to death and mourning. Public figures had epic funerals and associated with them was epic mourning. For instance, when Horatio Nelson, 1st Viscount Nelson, died, besides a specific order in which the funeral procession was to proceed, there were numerous mourning coaches and his body was covered with a black velvet pall. Nelson’s servants were also “in mourning” and rode in a “mourning coach,” and at least one mourning coach bore several gentlemen “in their full uniform coats, with black cloth waistcoats, breeches, and black stockings, and crape round their arms and hats.” In 1798, there was a report of a woman dressed in deep mourning who had lost her husband and two sons in the war. She hoped to present a petition to the majesties but was prevented, although she eventually succeeded in throwing her petition into their carriage, where it fell upon Princess Elizabeth’s lap.

Mourning rules were also associated with families, relatives, and servants in the Georgian Era. In the Life of Harriot Stuart, written in 1750 by the English poet and authoress, Charlotte Lennox, she noted:

“[The] length of time devoted to mourning, and the apparent intensity with which one mourned, were determined to a large extent by the relationship that … existed between the two people and the ‘public knowledge of that relationship’ … mourning was usually only done for kindred, and … the formal rules that governed mourning, which specified an exact amount of time for each degree of kinship, ‘showed that servants were excluded from family.'”

This meant that mourning by any employer for one of their servant’s, indicated their relationship was more of a friendship than mere employer and domestic.

References:

Annual Register, Vol. 1798, 1800

Friday’s Post, in Ipswich Journal, pg. 2, 24 August 1782

“Friday’s Post and Express,” in Norfolk Chronicle, pg. 4, 2 October 1790

Lennox, Charlotte, The Life of Harriot Stuart, Written by Herself, 1750

The European Magazine and London Review, Vol. 49, 1769

The Order to be Observed in the Public Funeral Procession of the Late Vice-Admiral Horatio Viscount Nelson, Vol. 8, 1806

“Wednesday & Thursday’s Posts,” in Northampton Mercury, pg. 2, 4 November 1786

Urban, Sylvanus, The Gentleman’s Magazine and Historical Chronicle, 1806

Funerals in Eighteenth Century Virginia

FUNERALS IN EIGHTEENTH CENTURY VIRGINIA

A Research Report by Thad Tate

Colonial Williamsburg, Inc.  (1956)

Funerals in colonial Virginia were to some extent social as well as solemn occasions. The friends and relatives of a dead person had often gathered at his plantation from considerable distances. Once they had made the tedious journey, they might expect to stay several days. The necessity of feeding them during this time meant that a certain amount of feasting became an expected part of the funeral. Even in cases where people did not come from so far off, at least one meal was in all probability provided for those who were present.

Drinking was also quite common at seventeenth century funerals and may have continued with some frequency into the eighteenth. However, there was an obvious reaction just prior to 1700 against the huge amounts of liquor being consumed at funerals. Some people even began to specify in their wills that nothing to drink should be provided, and so the practice may have moderated somewhat. There are, however, other evidences, such as the three gallons of wine and nineteen gallons of other spirits provided at the burial of one John McClanahan in 1774, that drinking was still prevalent at Virginia funerals.

The funeral service for a member of the planter class or for some other person of wealth and position customarily was quite elaborate. The attendance vas usually large. Near relatives and a good many more distant ones; friends and fellow planters; humbler neighbors from near-by small farms; and the servants and slaves of the plantation were all likely to be present. Those closest to the dead wore some indication of mourning, either full mourning clothes or a black ribbon or armband. They might also have been left mourning rings and mourning gloves by the will of the dead person.

Funerals usually took place at home, and there was considerable resistance to the idea of holding them in church. Likewise the church graveyards were largely for the burial of transients or persons who lived very close to the church. A family burying ground in the garden or at some other convenient location on the plantation was much more popular. Hugh Jones' Present State of Virginia (1724) describes these preferences very succinctly:

The Parishes being of great Extent (some sixty Miles long and upwards) many dead Corpses cannot be conveyed to the Church to be buried: So that it is customary to bury in Gardens or Orchards, where whole Families lye interred together, in a Spot generally handsomely enclosed, planted with Evergreens, and the Graves kept decently: Hence likewise arises the Occasion of preaching Funeral Sermons In Houses, where at Funerals are assembled a great Congregation of Neighbours and Friends; and if you insist upon having the Sermon and Ceremony at Church, they'll say they will be without it, unless performed after their usual Custom.

As Jones' description indicates there was a funeral sermon delivered by the rector of the parish, not too different from modern funeral sermons except for its greater length. The clergyman would also read the Anglican Order for the Burial of the Dead as it appears in the English Prayer Book of 1662, this being the prayer book in use in the colonies from that date until the end of the Revolution. The vestments worn by the clergyman would depend upon whether he wore his ordinary habit or dressed as he would have for a service in the church. If in street attire he would have worn a long cassock, cincture (sash), gown or black or grey coat, tippet (long black scarf), a soft black square cap or a black cocked hat, a large wig, and bands (a soft white linen neckcloth with two pendant tabs. Vested for church he would have exchanged the gown or coat for a linen surplice, probably at this time one which buttoned up the front and was full and long. He would have removed the tippet and then probably have put it back on over the surplice together with a hood. His hat, of course, would be removed.

The one or two contemporary illustrations which are available here strongly suggest that in the case of a funeral a clergyman would have appeared in ordinary habit rather than wearing a surplice. The cassock would, however, certainly stamp him distinctly as a cleric. As illustrations of eighteenth century clerical dress we have in our files color slides of a former member of the staff correctly vested and standing in the pulpit of Bruton Parish. There are also several contemporary illustrations, mostly English but certainly applicable, in our Graphic Arts File. A list of these has been compiled and will be held for use, if needed.

It is probable that the parish clerk might have been present at any funeral to assist the clergyman with responses, etc., since he is specifically mentioned as one of the persons to be included in the funeral procession in several wills. Like the clergyman he wore a cassock, bands, and wig.

It is clear from the contemporary records that Virginians made a sharp distinction between the funeral and the burial, much more so than today when the two words are often interchangeable in popular usage. The funeral referred to the gathering of mourners for the sermon and other suitable memorials. The burial involved only the actual interment of the body. It was moreover possible to separate these two parts of the service by intervals or as much as several weeks, especially if the deceased had requested a more or less private burial.

There is some indication of the firing of guns at Virginia funerals. However, this seems largely to have been a seventeenth-century custom. There was, for instance, a 1655 law in the colony against the wasting or powder at entertainments, but weddings and funerals were both exempted from its restrictions. There is much less evidence of this custom in the eighteenth century; so it probably should not be included in any representation of a funeral of the later colonial period.

Where the funeral and the burial were observed at the same time or where the burial was not private, some sort of procession from the house or church to the burying ground took place with a greater or lesser degree of ceremony. The following, which describes the funeral of Col. John Hutchings of Norfolk in 1768, is undoubtedly a rather elaborate procession:

He was yesterday carried to the place of interment by six reputable tradesmen, his pall supported by six Aldermen, preceded by a party of the militia with their muskets clubbed, muffled drums, and mourning banners, and was followed by a numerous offspring, a great number of relations, and a very great concourse of people of all ranks and degrees.

A much simpler procession would have been that of Mrs. Elizabeth Stith, a wealthy widow of Isle of Wight County, whose will specified that she should have "a decent burial, with only my relations and near neighbors at it; and that the parson and clark with the four men that bear me to the grave shall have hat bands and gloves;…"

The following account by a traveler in Virginia in the 1780's, Robert Banter, gives a rather full description of a funeral — and a fairly elaborate one — which took place some weeks after the actual burial:

This morning I dressed myself in mourning to go to poor Mr. Hopper's funeral with Mr. George McCall. It's the custom in this part or the country to have the funeral service performed two or three weeks after the person is buried — a very foolish one in my opinion, as it only serves to renew the grief of the relations. People were invited all the way from James River to it [this apparently occurred near Tappahannock]. Mr. Mathews, the parson who married them about six weeks ago, read the service. As soon as it was over, the ladies walked into one room and the gentlemen into another, where a table was spread with funeral cake and wine sealed with black. After this followed a cold dinner. Neither Mrs. Ritchie nor Mrs. Hopper appeared…

Many of the descriptions of funerals and burials which do survive are those of extremely elaborate rites. Two of the best accounts, for instance, are those of the funerals for Lord Botetourt, the next to last royal governor, and for Peyton Randolph, the Speaker of the House of Burgesses, who died attending the Continental Congress at Philadelphia. but was returned to Williamsburg for burial. These were exceptional; they might well have been the two most ceremonious funerals in the entire history of colonial Virginia. But, as the evidence above might suggest, even the death of the average planter often called for a funeral attended by a large gathering and marked by a high degree of formal ceremony.

At the same time there was a counter-movement in the direction of simpler funerals setting in during the twenty-five years or so before the American Revolution. Many planters who possessed both the means and the social position to warrant the fullest funeral observances were stipulating by will that they should be interred quietly and without great formality. These were men such as Thomas Lee of Westmoreland County who complained of the "indecent mirth" at funerals and asked that his burial service consist of only the church ceremony attended by those relatives and friends who were near and that a funeral sermon be preached in his parish church on some day other than that of the burial.

The specific instructions of such men, who as Charles Carter of Cleve said of himself, "never delighted in funeral pomps," are a valuable source of evidence for the type of simple funeral which they desired but also for the more prevalent funeral customs which they abhorred. Quite commonly they sought to introduce one or more of the following modifications in the traditional ceremonies:

1.) Keeping the burial portion of the ceremony private or nearly private. Thomas Lee's request on this score is mentioned above, and Charles Carter asked that his buria1 take place at night and be kept as private as possible. The usual request was, like that of Thomas Lee's, that attendance at the actual burial be held to relatives and near neighbors.

2.) Elimination of the funeral sermon. Not only was the sermon moved to another day from the interment; it was omitted altogether, much in keeping with modern Anglican practice. There are numerous examples of this (e.g., Philip Grymes of Middlesex County who requested "no funeral sermon—prayers only").

3.) Restrictions in the use of mourning clothes. This was so commonly asked that it seems safe to conclude that, even where the funeral remained rather elaborate, there was a general trend in the direction of simpler mourning observances. To some extent the non-importation agreements of the pre-Revolutionary era promoted this, since black ribbon and clothes probably had to be imported; but it was a movement that was well under way before 1765.

Charles Carter's will was very detailed in his instructions on mourning. He asked that only his children appear in mourning and that any other relatives should wear "Common Clothes, the men with a black Crape on their left arm and the women with a black knot on their left side…" He added, "I do positively forbid the putting of any of my servants in mourning, having always determined within myself as much as my power lay, by setting a proper example, to put a stop to the ridiculous custom of involving familys by pompous funerals and mournings… "

There are other examples, too. Philip Grymes wanted only his wife in mourning and only if she so chose. Mrs. Stith in her instructions for a very simple procession also mentioned that the pallbearers should have only black hatbands and gloves. And Philip Rootes of King and Queen County wanted none of his family to go into mourning.

4.) The use of common men as pallbearers. This sometimes occurred even at important funerals and may have been in reality a long-standing practice; for Sir John Randolph who was entombed in the Chapel of the Wren Building in 1737 had specified that his body should be carried by six poor house-keepers of Bruton Parish. One of the most interesting requests is that of Philip Rootes who wanted four of his Negro slaves as pallbearers.

Any attempt to describe a funeral of a Virginia plantation owner of the 1760's or 1770's must then really take into account two diverse characteristics, first of all, the traditionally elaborate ceremony attended by a large number of mourners, but, secondly, the increasing note of simplicity in the burial customs of the age. Depending upon which of these features received the greater emphasis a funeral scene laid in this time and place could show considerable variation in the size of the gathering and in the degree of formality observed and still retain its claim to authenticity.

The following outline, which follows a middle course between the divergent trends in funerals, suggests one possible example of a representative funeral of the period:

Attendance. Even if the funeral were represented as a fairly simple one, there should probably be a large number of people present — and a very varied cross-section of the rural population of Virginia. Besides the members of the family, there might be a number of men, obviously wealthy planters and of the same social class as the deceased, with their wives. As many, or perhaps even more, plainer people, representing the neighboring small farmers, and the slaves of the plantation should also be present. Then the clergyman and his clerk would complete the mourners.

Pallbearers. Even some of the really large funerals, such as that of Peyton Randolph mention only six pallbearers. Apparently four or six were the usual number in most cases. As some of the above examples have shown, these men could have ranged all the way from fellow planters to Negro slaves of the deceased.

Mourning dress. This is one of the details on which the greatest amount of variation is possible. The best description which we found is that of the very simple mourning requested by Charles Carter with all but the closest relatives in ordinary clothes, the men wearing black crape on their left arm and the women with a black knot on their left side. Mourning gloves for the pallbearers might also be depicted. Fuller discussion of mourning dress will require consultation with Mrs. Walsh, who is in charge of our Costuming Department.

Place of Burial. There is no problem here at all, as any attractive and well-landscaped plot either in the garden or elsewhere on the plantation served as a final resting place for the family.

Details of the funeral and burial. There could or could not be a sermon by the clergyman, but almost certainly he would read all, or portions of, the burial service from the English Prayer Book of 1662. His dress and that of the parish clerk, who also would probably be present, would have been as indicated above. If both the funeral and burial were being held, then there would have been a procession to the grave, joined by all the people present.

The funeral as a social gathering. If any sizeable number of people were present, then the fact that the sadness of the occasion was partly alleviated by its being in part a social gathering should not be overlooked. There would perhaps be a spread of food after the burial and a good deal of conversation among the people present.

Graveyard Symbolism A - F

ACORN

Immortality
As the seed of the oak, the acorn is a symbol of potential.

In Norse and Celtic culture, acorns symbolized life, fertility and immortality.Druids ate acorns, believing them to have prophetic qualities, and acorns were sacred to the god Thor, whose Tree of Life was the Oak.

Acorns and oak leaves form one of the circular "hex signs" used by the Amish and Mennonite communities of southern Pennsylvania, the various signs were believed to bestow favors such as protection or natural abundance.


* Oak Leaves & Acorn - Maturity, Ripe Old Age

ALPHA AND OMEGA

The Beginning and The End
Alpha and Omega are the first and last letters of the Greek alphabet. Symbolizing the beginning and the end.

The shape of Alpha is related to a pair of compasses - an attribute of god the creator, while Omega's shape is similar to a torch -- the fire of apocalyptic destruction.

The Christian symbol juxtaposing the two letters is derived from the book of Revelation: "I am Alpha and Omega, the beginning and the end, the first and the last". (Revelation 22:13).

ANCHOR

Early Christians used the anchor as a disguised cross, and as a marker to guide the way to secret meeting places. A Christian symbol of hope, it is found as funerary symbolism in the art of the catacombs. Often set amongst rocks. It can also be an occupational symbol in sea-faring areas or the attribute of Saint Nicholas, patron saint of seamen, symbolized hope and steadfastness. An anchor with a broken chain stands for the cessation of life.

ANGELS

The agent of God, often pointing towards heaven; guardians of the dead, symbolizing spirituality. Angels are shown in all types of poses with different symbolism.

• Two angels commonly identified by the objects they carry: Michael, who bears a sword and Gabriel, who is depicted with a horn.
• Blowing a trumpet (or even two trumpets) - Representing the day of judgment, and “Call to the Resurrection”.
• Carrying the departed soul - As a child in their arms, or as a Guardian embracing the dead. The messengers of god" are often shown escorting the deceased to heaven.
• Angel/Cherubim - Guardians of a sacred place, servants of God; divine wisdom or justice.
• Flying – Rebirth.
• Many angels gathered together in the clouds - Represents heaven.
• Angel Weeping - Grief, or mourning an untimely death.

BIRD IN FLIGHT

Bird in flight - These are symbolic of the "winged soul." The representation of the soul by a bird goes back to ancient Egypt. Some older burial art features only wings to convey the symbol of divine mission. Often denote the graves of children, eternal life.

BUTTERFLY

The soul
Although quite rare, it is occasionally seen on graves (most often of children). It is symbolic of the resurrection of Christ. The meaning is derived from the three stages of the life of the butterfly—the caterpillar, the chrysalis, and the butterfly. The three stages are symbols of life, death and resurrection. Short-life.

CROSSES

The ties between all religious beliefs and symbolism have always been strong. To the Christians the greatest symbolic message is in the crucifix. The crucifix or cross can generate many symbolic messages ranging from love, faith and goodness to terror and fear (e.g. the Ku-Klux-Klan’s use of the burning cross). There are many different types of Christian crosses worldwide, but only a handful is common in North America.

• Botonee Cross - So named because of its modified trefoil (three-lobed) ends, represents the trinity.
• Calvary Cross - A Latin cross standing on three steps or blocks, it signifies faith, hope and love. Love is sometimes replaced by charity.
• Celtic Cross - The circle around the crosspiece symbolizes eternity. It's origin can be traced to the Celtic cultures of the British Isles. There is a legend of how St. Patrick when preaching to some soon to be converted heathens was shown a sacred standing stone that was marked with a circle that was symbolic of the moon goddess. Patrick made the mark of a Latin cross through the circle and blessed the stone making the first Celtic Cross.
• Eastern Cross - Used in Orthodox (Russian/Greek) Christian Religions, this cross upper horizontal shoulder representing the inscription over the head of Jesus. The lower slanting shoulder represents the footrest of the crucified Jesus.
• Fleuree Cross/Gothic Cross - This flowered cross symbolizes the adult Christian by its more opened flared out ends.
• Greek Cross - It has four arms equal in length and is the traditional symbol of Christian faith. The equal length drawings of the cross is pre-Christian, and in paganism, represented the four elements—earth, air, fire and water. 
• Ionic Cross - Similar to the Celtic Cross, it's ends flair outward. The ionic cross signifies everlasting salvation, love and glory. The circle around the crosspiece symbolizes eternity.
• Latin Cross - One of the oldest symbols of Christianity and the most commonly used form, it is also the simplest in design. In early times, it was called god's mark.
• Latin Cross surrounded by circle or oval - Representing eternity or never-ending existence.

DOVE

The dove is most frequently depicted as holding an olive branch in its beak.  The dove also signifies purity and peace. The symbol of the dove with an olive branch is universally representative of peace.

 The dove is an appropriate symbol for burial markers as it also represents “the passing from one state or world to another.”  Across time, the sacred dove has been associated with funerary cults and was sacred to all Mother Goddesses, depicting femininity and maternity.

DOVE – DOUBLE HEAD

A double-headed dove, much like the double-headed eagle, signifies the dualnature of unity. The double-headed dove shown below appears to be part of anolder Masonic emblem which time has effectively erased. This symbol representsthe dual nature of unity and is also an imperial emblem of power and protection. According to the Association for Gravestone Studies, it also symbolizes a 32nd or 33rd degree Mason.

DRAGON

There are dramatically different interpretations in Eastern and Western cultures. In the Orient, the dragon protects humans from evil spirits and represents joy, health and fertility. But in Western cultures, the dragon possesses the negative traits of the snake, destruction, danger, depravity, and loss of innocence. In Jewish tradition, mythical beasts like the dragon are messianic creatures. Also, a dragon being defeated by St. George depicts triumph over sin.

EYE OF HORUS, EYE OF PROVIDENCE

Symbolizes the watchful eye of God.
A carved eye seen upon a gravestone, represents an omnipresent, all-seeing God. When the eye is enclosed within a triangle, the triangle is symbolic of the Holy Trinity; the Father, Son, and Holy Ghost.

This symbol first appeared in the west during the 17th and 18th centuries, as the Eye of Providence, depicting good fortune and prosperity, but representations of an all-seeing eye can be traced back to Egyptian mythology and the Eye of Horus.

FLOWERS

Flowers are often found in cemeteries not only as fresh offerings to departed members of the family or to friends but as carved images on headstones. Flowers are important symbols in many cultures, representing gods and goddesses, the soul and the spiritual flowering of the spirit, immortality and the brevity of life, and of course, rebirth. During the Festival of Rosalia in ancient Rome, roses were scattered over graves.

*  Roses

The rose has, as many symbols do, a dual nature. It has represented “heavily perfection as well as earthly passion.”  It also symbolizes both life and death, immortality and the limits of Time. As used in association with funeral traditions, the rose symbolizes eternal life and resurrection. In Christian lore, the rose grows on the Tree of Life, signifying regeneration and eternal life.

Graveyard Symbolism S - Z

SHEAF OF WHEAT

Sheaf of wheat on a headstone denotes a long and fruitful life.Wheat is symbolic of immortality and resurrection. Being a staple of life,wheat has been thought of as being a gift from God. Like other cereal crops such as corn and barley, wheat symbolizes the fertility of the earth, renewal,rebirth and abundance. In Christian symbolism, wheat represents the body of Christ, the righteous and the godly.

SHELL

The shell is one of the more unusual graveyard decorations—normally it is the scallop shell. Symbolically, the shell represents a pilgrimage or journey however it has also been used to symbolize baptism and fertility. According to Jack Tresidder, the shell is a symbol of the vulva, “linked with conception,regeneration, baptism, and, in many traditions, prosperity—probably through its association with fecundity.”

SKULLS

Puritan Influence (16th & 17th Century) ~ was extremely dark and foreboding in its message denoting the person lived and died with nothing important in between.

Post Puritanism (mid 17th Century) ~ skulls were depicted with a brighter and more innocent image.

STAR OF DAVID

Six-pointed star or Star of David, also known as Magen David (Hebrew for shield of David), it is typically used as a symbol of Judaism. The star is actually made of two triangles. It signifies divine protection as epitomized by the alchemistic signs for fire and water which are an upward and downward apexed triangle. The star is a very ancient symbol, used by several Asia Minor cultures, as well as some Greek city states. For Judaism, the Star of David came into widespread use at the beginning of the 20th century. Theodore Hertzel, a Jewish activist, adopted the symbol in his writings promoting Palestine as a Jewish homeland.

STONE BALL

A cluster of three stone balls, however, connotes a gift or money. However, there are other meanings behind this symbol as well. Balls may represent either the sun or the moon and symbolic of the power of the gods to hurl comets from the heavens.

Carved stone balls have appeared in widely diverse areas of the world and apparently represent mystic and archaic meanings. According to the Association for Gravestone Studies, these balls may represent the endlessness of time, or eternity, which would be very appropriate for cemetery symbolism.

In Mesoamerica, where the ballgame was played for ritual reasons and the results were often deadly, the ball itself symbolized the sun that not only journeyed across the sky but also in and out of the underworld.

Victorian influence also was responsible for the introduction of ancient Egyptian motifs into secular architecture and graveyard decoration. The “rebirth” of ancient architectural styles during the neo-pagan revivalist period resulted in some of the more interesting changes to American homes and buildings. The photograph above shows how this style also came to be used on the tombs of our more wealthy citizenry, who, according to some researchers, did not know the ancient symbolic meaning the image but chose the design due to the popularity of anything Egyptian.

SWASTIKA

Exact origin is unknown but it is considered one of the oldest and widespread symbols used. Commonly found on Buddhist memorials, it represents the seal of the Buddha’s heart; the doctrine of Buddha; the round of existence. To the Chinese, the swastika had two forms symbolizing the male and female; clockwise and anti-clockwise. Also used by the Romans and later by the Nazi party in Germany during the Second World War. Means "all is well" in Sanskrit; ancient symbol, especially common in India; good luck or good fortune; commonly used in Hindu art, architecture and decoration (source).

SWORD

The sword has several meanings including vitality and strength, association with the military and gods of war and as a symbol of indomitable power and divine truth.

TREES

Symbolism depends on the type of tree. The Tree of Life represents longevity, resurrection, eternity and incorruptibility. The weeping willow symbolizes grief and sorrow.

URN

Greek symbol of mourning, the body as a vessel of the soul, originating as a repository for the ashes of the dead in ancient times - a popular symbol of mourning. Most represent an ossuary. In several examples an Angel is looking inside it as if to inspect the contents. A flame is sometimes shown coming from the Urn. They are often draped with a cloth or festooned with a wreath or garland. This fashion of Urn's persisted well into the 1850's at least.

* Urn, draped - Connotes death, often of an older person.
*Urn with flame - Undying friendship; eternal flame.

WREATH

Eternal Victory
Originally an ancient symbol of victory, it was adopted into the Christian religion as a symbol of the victory of the redemption.

The wreath as a circle is one of mankind's oldest symbols. It stands for eternity, because it is without beginning or end. It is a sign of completeness, perfection, and wholeness. A hand holding the wreath represents the Hand of God.

YIN-YANG SYMBOL

The symbol comes from Taoism and Confucianism and represents harmony and balance. It denotes the two existential and controlling forces of the universe, the yin, the negative and passive feminine power depicted in black and on the left side of the circle, and the yang, the positive and active masculine power depicted in white on the right side of the circle. Yin represents the soul, wetness, cold, darkness, the moon, the Earth and sustenance. Yang represents the spirit, light, heat, dryness, day, the sun, heaven, creation and dominance. The yin before the yang signifies primeval darkness before creation. The small circle of the opposite color contained within both the yin and the yang represents the seed of the other and therefore their interdependence. The sigmoid line dividing the yin and yang means dynamism and the two are contained within a circle of revolution and unity.

Graveyard Symbolism M - R

MASONIC SYMBOLS

The Masons, also known as the Free Masons, have left their symbols throughout American burial grounds. The primary symbol used is that of the square and the compass, normally shown with a “G” inside the symbol.  The square, or carpenter’s square, and the compass represents the interaction between mind and matter, or rather “the progression from the material to the intellectual to the spiritual.”  The square, as it indicates a right angle, stands for what is right, justice and the true law. The compass symbolizes the ideal circle of “all-embracing love” for humanity. The “G” which is centrally located in the image either stands for Geometry or God— or both. The exact meaning is clouded by the organizations reluctance to define their symbols and their meanings.

MENORAH

Menorah or seven-branched candlestick - Jewish symbol for divine presence of God. The seven branches of the candlestick represents the seven days for the creation of the world by God.

PENTAGRAM

This is a five-pointed, star-shaped figure made by extending the sides of a regular pentagon until they meet. This figure pre-dates Christianity and was first known to be used by Pythagoras, the Greek philosopher. Later in the Middle Ages, the pentagram was used by magicians and sorcerers. It was believed that the pentagram offered protection against evil. Christianity adopted the figure and the symbolism to suggest the five wounds suffered by Christ on the cross. It is interesting to note that the pentagram is used by both Christianity and pagan beliefs such as modern day Wicca.

This star is drawn with one stroke of the pen. Its exact origin is unknown, and its meaning has changed throughout the ages. The pre-Christian Celtic priests called it the witch's foot. It is also called Solomon's Seal and was known in the Middle Ages as the goblin's cross. Today the symbol is a favorite among graffiti artists and so-called demonology practitioners. Like the pentagon, it is believed to have protective powers against evil. In Wicca beliefs, it represents protection against demons and a symbol of safety. The ancient Babylonians used the symbol as a magic charm. The five-pointed pentagram star represents the five senses. To the Jews, it represents the five mosaic books. This symbol has also been adopted by Masonic organizations (e.g., the Eastern Star).

PALM TREE

Palm trees are rather rare as a graveyard symbol but they do occur as shown above. In the Mediterranean the palm was long regarded as sacred with the sun god Assure often depicted above the palm. The ancient Egyptians, Romans and Christians were fond of the palm as representative signs of victory both in war and over death. It also represented rebirth.

Graveyard Symbolism G - L

HANDS

*  Downward - Mortality or sudden death. (Possibly a depiction of a secret Masonic handshake.)

*  Upward - The reward of the righteous, confirmation of life after death. Heavenly reward, ascension to heaven.

*  Hands praying - Connote devotion.

*  Two hands touching at thumbs - The hands are making the "Live long and prosper" gesture that Mr. Spock used on Star Trek (Leonard Nimoy is Jewish, and that's where he got it). The Cohen was the priestly caste. They perform a few specific functions in Orthodox Judaism, and have a few unique restrictions: they are not supposed to remarry or touch a dead body, for example. People who are Cohen often have Cohen as their last name. This is the hand gesture made by Cohen at the end of services in Orthodox synagogues, it's a benediction, and had come to universally represent Cohens.

 HANDS HOLDING OBJECT

*  A chain with a broken link - Symbolizes the death of a family member.

*  A heart - Symbolic of charity and is common on 19th century memorials. It is typically seen on memorials of members of the Independent Order of Odd fellows. Charity.

*  An open book - The embodiment of Faith.

LAMB

This is the most common animal symbol found on a child's grave. The lamb appears throughout the ages with great regularity in Christian art and because it is a symbol of Christ: "Behold the Lamb of God, which taketh away the sin of the world!" (Bible, John 1:29). The use of the lamb in religious art pre-dates Christianity and appears to have been used first by the Egyptians. It signifies purity and innocence. Christ in his sacrificial role and personifies: innocence, meekness, gentleness and humility.

LINKS OF CHAIN

The three links of chain which appear at the top center of the marker is a symbol of Freemasonry expressing a bond between brother Masons and also signifies a powerful and lasting unity.

LION

Symbolizes the power of God and guards the tomb against evil spirits. Like other guardians, the lion's watch is as eternal as the stone of which it is depicted. The lion also recalls the courage and determination of the souls which they guard; they manifest the spirit of the departed. Resurrection.