The Widow’s Wedding Dress: 1870s-1916

half mourning wedding gown purple and black2

The other bride wore black, being, as Virginie explained to us, a widow carrying the mourning for her defunct husband up to the last possible moment—a touching devotion to his memory, is it not?

The New York Times 26 August 1877: p. 3

AT A WIDOW’S WEDDING

Etiquette Which Governs This Highly momentous Event.

Etiquette governing the wedding of a widow has been recently reorganized and temporarily, at least, is finding high vogue among certain great ladies who are making second matrimonial ventures. The widow’s engagement ring is now a peridot, which in reality is an Indian chrysolite, and a deep leaf-green in color. The peridot ring is set about with diamonds, and when it arrives the lady gives her first engagement ring to her eldest daughter and her wedding ring to her eldest son.

One week before the wedding a stately luncheon is given to the nearest and dearest of the old friends of the bride to be. After the engagement’s announcement, she appears at no public functions. At the altar her dress may be of any subdued shade of satin. To make up for the absence of veil and orange blossoms, profusions of white lace trim the skirt and waist of the bridal gown en secondes noces. Even the bonnet is of white lace and the bouquet is preferably of white orchids. An up the aisle the lady goes, hand in hand with her youngest child, no matter whether it is a boy or girl. The little one wears an elaborate white costume, holds the bride’s bouquet, and precedes the newly married pair to the church door. Where there is a large family of children and a desire on the widow’s part for a trifle more display than is usually accorded on such occasions, all of her daughters, in light gowns and bearing big bouquets, support their mother to the altar.

An informal little breakfast now follows the ceremony. Such a breakfast is scarcely more than a light, simple luncheon, served from the buffet, wound up by a wedding cake, and a toasting posset, but the bride of a second marriage does not distribute cake nor her bouquet among her friends. Her carriage horses do not wear favors, either, though shoes and rice can be freely scattered in her wake, and, to the comfort and economy of her friends, she does not expect anything elaborate in the way of wedding gifts. N.Y. Sun.

Jackson [MI] Citizen Patriot 27 May 1896: p. 5

Subdued colours and muted joy seem to have been the order of the day for most second marriages. Travelling costumes covered a multitude of sins.

SECOND MARRIAGE

What Fashion Prescribes for a Widow’s Bridal Gown.

The Revolution in Etiquette Which Permits White Silk and Orange Blooms to a Widow Who Stands Before the Altar for the Second Time

A change comes o’er the spirit of our dreams. There’s nothing short of a revolution in progress in the etiquette of second marriages.

The color gray, it is against its deadly zinc tones that the arms of the rebels are directed.

Powerful has it been to avenge the spinster on the pretty widow who dared to lead a fresh captive in chains.

I’d wager three yards of pearl gray silk that more than one bridegroom has felt the love glamour fading into common light of every day before the subdued tones, the decorous reminiscent festivities of a second marriage…

I’d wager three yards again the Hamlet’s mother stood up with the wicked uncle in a pearl gray gown frightfully trying to her complexion and that bad as he was he repented the murder when he looked on her. She had no bridesmaids, of course. There were no orange blossoms, and she hid her blushes under no maiden veil. She still wore the ring of her first marriage, and when they came to the proper point in the second ceremony, his fingers touched it, reminding him of ghosts, as he slipped another just like it to be its mate on the same finger. She wore a bonnet probably and thoroughly correct cuffs and collar. It’s possible that she avoided comparisons with the gayeties of her first wedding by eschewing distinctly bridal robes altogether, and gowning herself from head to foot in travelling costume. Unless she had the genius to seek this refuge she was all in half tones, not sorrowful, but as if having emerged from grief, she was yet unable to again taste joy….A traveling dress as a costume for a second marriage saves too many embarrassments as to questions of toilet to fall out of favor these many years. A widow who remarries wears or does not wear, as she chooses, her first wedding ring at the second ceremony. Two or three years ago she usually retained it. Now she oftener takes it off.

[The balance of the article discusses wearing white and bridal flowers in defiance of Mrs Grundy as well as the toilettes of some recent widow-brides.]

Plain Dealer [Cleveland OH] 17 February 1889: p. 12

black and violet mourning wedding gown c. 1850

WIDOW’S WEDDING LORE.

It may not be well known, but there is a peculiar etiquette attaching to the ceremony of a woman’s second wedding.

It is possible for her, should circumstances permit, to marry as often as she chooses, but only once in her life is she allowed to carry orange blossoms. This is when she stands at the altar for the first time. On the same principle, it is not correct for a widow to wear white at her second marriage ceremony. Cream, grey, heliotrope—indeed, any color she prefers—is permissible.

The bride of experience also should never wear a long bridal veil with or without a bonnet. Neither is she allowed to wear a wreath on the short veil which etiquette permits her to don. She may, however, carry a bouquet, but this should not be composed of white flowers. It is considered better taste for her to match the colour of her wedding-gown with the floral decorations.

The “bridesmaid” of a widow also is not called a bridesmaid, but a “maid of honor.” Her duties, however, are exactly similar to those of the former, though her title is different.

Rodney and Otamatea Times, Waitemata and Kaipara Gazette 19 March 1913: p. 2

Mrs Daffodil’s Aide-memoire:

There was a heated controversy over whether widows were ever entitled to wear white en secondes noces. Some said, “yes,” while banning the veil and the orange blossoms (1889); others said only heavy white fabrics such as velvets and brocades were acceptable (1889); while others delicately suggested pale, half-mourning colours (1916).  As we have read above, the “deadly zinc tones” were not universally pleasing. This gown, however, sounds quite lovely:

A widow’s bridal-gown, of palest violet satin trimmed with sable. An infinitesimal toque of silver passementerie and ivory satin is worn on the head. Demorest’s Family Magazine January 1895: p. 186

The most sensitive point of etiquette had been settled by the early 20th century:

Above all [a widow] should not wear the ring of her first husband. That should be taken off and locked away. The second happy man doesn’t want to be reminded of Number One more often than is necessary. Wanganui Chronicle 9 August 1913: p. 4

For more on etiquette for widows, see The Victorian Book of the Dead, which is also available in a Kindle edition.

Mrs Daffodil invites you to join her on the curiously named “Face-book,” where you will find a feast of fashion hints, fads and fancies, and historical anecdotes

You may read about a sentimental succubus, a vengeful seamstress’s ghost, Victorian mourning gone horribly wrong, and, of course, Mrs Daffodil’s efficient tidying up after a distasteful decapitation in A Spot of Bother: Four Macabre Tales.

Chris Woodyard is the author of The Victorian Book of the DeadThe Ghost Wore BlackThe Headless HorrorThe Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog, The Victorian Book of the Dead.

Great War Mourning Band with Gold Star Suggested: 1918

1918 Gold Star Mothers. Group portrait of (left to right) Mrs. Anna G. Dorian, Mrs. Amos E. Vaughan, Mrs. Lee W. Sosthein, Mrs. Oscar Vogl, and Mrs. Edgar J. Curtiss wearing dark arm bands with light stars on them and standing in Grant Park in the Loop community area of Chicago, Illinois. Buildings and automobiles along South Michigan Avenue are visible in the background. Text on image reads: Gold Star mothers in W.S.S. sage. Chicago History Museum

MOURNING BAND WITH GOLD STAR SUGGESTED FOR MOTHERS

Those Whose Sons Sleep in France Must Wear Honor Badge.

To avoid the widespread use of mourning in the United States, as the war goes on, the Woman’s Committee of the Council of National Defense has recommended to American women insignia that shall take the place of mourning for solders. It is a black arm band, 3 inches wide, with a gilt star for each member of the family who has died in the service. President Wilson has indorsed the recommendation. Dr. Shaw, chairman of the Woman’s committee, said:

“The desire to avoid the usual symbols of mourning on the part of large numbers of those who have lost their loved ones in the country’s service is highly patriotic and to be commended. The constant reminder of losses and sorrow must tend to depress the spirits of the people and to develop a feeling of hopelessness and despair not in keeping with the supreme sacrifices which our army of fighting men and toiling women in the field of action are making.

“If our soldiers can face death with cheerfulness, if they can spring forward to their fate with shouts of victory and exult in that for which they die, shall we cast a shadow over their triumph and go about garbed in mourning when they have died so gloriously? Doubtless, as they awaited their doom, many manly hearts ached with homesickness and longing for those who were left behind, but they knew that if the battle was to be won it could not be with regrets or repining. While the heart ached, the face was bright, the voice cheerful, the spirit undaunted. So we, too, must meet our fate, whatever it may be, in the same spirit and show to the world that as our men can die bravely, women can live bravely.

A badge was suggested by many who felt it our duty to emulate the example of the British women an wear no mourning, yet who desire to honor our dead. To meet this demand and to secure uniformity, the Woman’s Committee of the Council of National Defense adopted, and the President approved, a black band 3 inches wide upon which shall be placed a gold star for each member of the family lost in the service of our country, and which shall be worn on the left arm.

Duluth [MN] News-Tribune 16 June 1918: p. 7

A standard arm-band furnishes an excellent substitute for the wearing of black. It has all the objectionable features of black removed and still serves the purpose of indicating that a death has occurred.

Arm-Bands Are Advocated

Patents for a standard arm-band have been applied for. This arm-band consists of a black background symbolizing the black war-cloud with the blue sky beyond. A torch indicates the blazing path of national attainment and a lyre symbolizes the rejoicing at valor and sacrifice, while the dove of peace hovers over all. These bands are to be made in the colors of the Allies.

The Women’s Committee of the Council of National Defense has suggested an arm-band with a gold star for the death of each member of the family in service. President Wilson has given his approval of the suggestion in the following letter made public by Dr. Anna Howard Shaw, chairman of the committee:

“My Dear Dr. Shaw: Thank you for your letter of yesterday. I do entirely approve of the action taken by the Women’s Committee in executive session, namely, that a 3-inch black band should be worn, upon which a gilt star may be placed for each member of the family whose life is lost in the service, and that the band shall be worn on the left arm. I hope and believe that thoughtful people everywhere will approve of this action, and I hope that you will be kind enough to make the suggestion of the committee public, with the statement that it has my cordial indorsement. Cordially and sincerely yours, WOODROW WILSON.” In an explanatory statement on the subject the Women’s Committee says:

The action of the committee at this time is prompted by a feeling on their part that we should determine beforehand the attitude we are to take toward the inevitably growing death roll of the defenders of our country. The wearing of such insignia will, they feel, express better than mourning the feeling of the American people that such losses are a matter of glory rather than of prostrating grief and depression.

For a long time the Women’s Committee has been receiving letters from women urging some such action on their part. The determined avoidance of mourning by English women has been much commented on and praised. One woman. who advocates this step has four sons in the service one of whom has already been killed. She wrote recently: “I know the costliness of such supreme glory and sacrifice, and have felt both the selfish temptation to hide my pain behind a mourning that would hold off intrusion and the inspiration and stimulus of keeping up to my gallant son’s expectation that I should regard his death as a happy promotion into higher service. Patriotism means such exalted living that dying is not the harder part.”

The insignia which has been chosen by the Women’s Committee is of a kind that can readily be made at home out of whatever material can be procured. The band is to be black and 3 inches wide—the stars gilt, and one for each member of the family who has lost his life in service. These stars may be gold, of gilded metal, or satin, or of cloth. The design will not be patented, and the insignia will never become a commercial article.

Dry Goods, Volume 19, July 1918, p. 5

For a more detailed examination of the Gold Star mourning band history, see “The Use of Women’s Grief for Political Purposes in America During World War I,” by Linda L. Morgan

Chris Woodyard is the author of The Victorian Book of the DeadThe Ghost Wore BlackThe Headless HorrorThe Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog, The Victorian Book of the Dead.

Grandmere Jeanneton: 1884

“GRANDMERE JEANNETON.”

I was smoking my after-dinner cigar and reading Figaro on the esplanade in Strasbourg, when I was accosted by an old woman who inquired in French for the nearest photographer. She wore the common dress of the Alsatian peasant, and her dusty shoes indicated a long foot journey, but under her linen head-dress fell her white hair round a face that, sunburnt and wrinkled and wearing traces of recent tears, yet was so beautiful in its expression of tender goodness and touching resignation not unmixed with a certain pride, that I involuntarily addressed her as “Grandmere,” and forgetting that I had promised a friend to await his arrival, offered to guide her to her destination.

On the road she told me her simple story. She was a widow, and lived prior to the French-German war with her married son in a village, fifty miles from Strasbourg. They were well-to-do peasants before the enemy invaded their little village; but one morning they woke to find the Prussians encamped in their fields and making themselves perfectly at home. More troops arrived the next day and the following, until the quiet village was a big camp, where the enemy heaped up the stores needed for the siege of Strasbourg.

One dark night the camp was alarmed and a magazine containing among other stores a considerable quantity of powder was found on fire, and there was no doubt that it was the work of the inhabitants. Accordingly the next morning six of the most prominent or most patriotic of the inhabitants were brought before the Prussian commander, and after a short examination that proved nothing, without further trial, were shot in the square in front of the village church. The widow’s son was one of the six victims, and his wife, who became frantic with grief over his death, was the next morning found lifeless on his grave, thus leaving her infant son to the sole care of his grandmother.

The old woman now centered all her hope and all her affection in the little boy, and as he grew up she was fully repaid, for he loved his grandmother with an intensity often found in children who die young a love that was alone equaled by his veneration of his dead parents, his adoration of “la belle France” and his hate of the Prussians, for the old woman, who loved her country dearly, and never forgot that her husband fell fighting for it at “Solferino,” and that her son was killed by its enemies, instilled, perhaps unconsciously, both feelings in his young breast.

One day, when the boy was 10 years old, a Prussian official who inspected the village school was struck with his beauty and serious air, and addressed a question to him in German respecting his parents. “The Prussians killed them,” answered the boy in French. The official colored, and in a rebuking tone asked the boy why he didn’t speak German. “Because it is the language of my country’s enemies,” answered the boy fearlessly.

The official ordered him in arrest, and he was shut up in a chamber above the school-room, where he remained until night, when he boldly leaped from the window to the ground and, as he fell in a thick copse, escaped unhurt. The boy now fairly flew to his grandmother’s house, but as he was afraid of being seen and brought back to the school if he followed the road, he crossed in through the fields behind the village.

It was in the harvest and the grapes were ripe, so old Martin, the owner of the choicest grapes in the village, kept watch with a loaded shot-gun over his precious treasures. Softly he walks over the field behind the wine-press, when he hears something force its way through the grapevines. He stops and cocks his piece. He will now catch the thief who robs him of his biggest grapes. The moon is behind the clouds, out he sees the outline of a person running fast through the vines. “Halt!” he commands but the person never heeds him. He raises his gun–a flash–a scream–a fall of a body among the grapes, and when the old man arrives on the spot, he finds instead of the supposed grape thief a little curly-haired boy whose life is fast ebbing away with the blood that flows out and mixes with the crushed grapes; his black eyes are already fixed and glassy and it is with a faltering voice he whispers: “Give my love to grandmother and tell her– father! mother! I am coming”–his hands grasp the vines tighter, he raises himself to a sitting posture, the moon coming from behind the clouds shines on the wine leaves in his curly hair, a cry rises in his throat: “Vive la belle France!”–he sinks back, his eyes closed, and the orphan boy is gone.

“And it was me–me alone–who murdered him,” complained the grandmother when she concluded her tale. Her eyes were dry, but the muscles round the corner of her mouth worked convulsively and there was a great sob in her throat. “It was all my fault, the result of my unforgiveness; holy Mary have mercy–” and the old woman ran the black beads of her rosary through her fingers, murmuring her prayers.

We arrived shortly after at our destination, the atelier of a French photographer, with whom I was slightly acquainted. I introduced my companion to him, and he, after offering her a seat, addressed some questions to her about her picture. She looked at him with wonder, and finally replied that she only wanted a picture of her boy. “Ah!” said the photographer, “a little boy, very good, where is he!” A tear dimmed the old woman’s black eye, and for answer she pointed up to heaven. “Oh!” exclaimed my friend, “dead! I do not like to photograph dead bodies, but still as monsieur brought you here I will make an exception; when did your little boy die?”

“When the grapes ripen he will have been gone a year,” replied the grandmother.

“But, my dear,” began the photographer, perplexed, when I interrupted him, and taking him aside told him the old woman’s story and how she had walked fifty miles on her old legs to procure a likeness of her dead grandchild.

“But, my dear fellow, what can I do? I am grieved, upon my word I am; but what would you have me do? I can’t photograph angels!”

A noise of romping children was now heard and two boys, about 8 and 10 years old, came running into the atelier, crying at the top of their voices: “Oh, papa, voici!”

“Hush, children!” said the parent, “go away; I am busy,” and the happy boys disappeared laughing in the next room. A sudden idea struck me and turning to the old woman, who looked wistfully at the door through which the boys escaped, I asked her if she had kept any of her little boy’s clothes. “Indeed I have, monsieur!” she answered. “I have kept everything belonging to the little dear,” and opening a bundle she carried with her she continued: “Here is the best dress and (her voice sunk to a whisper) the last I ever saw him wear.”

I now took the photographer aside and made him acquainted with my plan for “photographing angels,” and after obtaining his promise of carrying out my instructions I persuaded the grandmother to leave her grandson’s clothing in the atelier and follow me to an inn, where I left her to the care of the buxom hostess.

Two days after the photographer sent for her and on her arrival handed her a picture at sight of which the old woman began crying freely. “My boy! my own darling boy! It is the clothes I spun every thread of myself and his pretty curly hair but why does he cover his face so? Won’t he look at me?” she asked suddenly, looking up from the picture that represented a little boy kneeling in a chair with his folded hands before his face.

“Oh!” remarked the photographer, “he is saying his prayers.”

“Yes, yes, I know! he is praying for his poor old grandmere. Oh, my darling boy!” and the great tears rolled down her wrinkled cheeks. “God and our lady bless you, messieurs!” said she when she grew calmer. “I am now going to pray by my boy’s grave until I follow him;” and refusing all aid for her trip home, but pressing her newly found treasure fast to her brave old heart, “Grandmere Jeanneton” left us.

As to the picture, our readers have of course all guessed that the photographer dressed his oldest boy in the poor peasant boy’s clothes; and who would not practice such a deception to see the tears that rolled down Grandmere Jeanneton’s aged cheeks?

The Argos [IN] Reflector 25 December 1884: p. 1

Mrs Daffodil’s Aide-memoire:  Mrs Daffodil was formerly in service in the household of Mrs Marrowfat, the society medium and shudders at the impostures by which that clever lady enriched herself at the expense of the desolate and sorrowing. And yet, somehow, Mrs Daffodil cannot bring herself to condemn the photographer who gave such consolation to the aged Grandmere who had lost everything.

Mrs Daffodil invites you to join her on the curiously named “Face-book,” where you will find a feast of fashion hints, fads and fancies, and historical anecdotes

You may read about a sentimental succubus, a vengeful seamstress’s ghost, Victorian mourning gone horribly wrong, and, of course, Mrs Daffodil’s efficient tidying up after a distasteful decapitation in A Spot of Bother: Four Macabre Tales.

Chris Woodyard is the author of The Victorian Book of the DeadThe Ghost Wore BlackThe Headless HorrorThe Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog, The Victorian Book of the Dead.

Regulars and Fainters: 1882

REGULAR MOURNERS.

A Peculiar Characteristic of Philadelphia Funerals.

Persons Who Endeavor to Gain Rides to Cemeteries, Although Unacquainted with the Family– Fainters and  Flower-Pot Carriers.

[From the Philadelphia Press.]

“Madame, yon must get out of this carriage—it is intended only for the friends and relatives of the family. I never permit ‘regulars’ to attend funerals when I am in charge.”

The speaker was a well-known up-town undertaker, who stood beside a carriage in Kensington .yesterday and spoke to some one inside the vehicle. A streamer of black crape fluttering from the door-bell of a neat three-story dwelling near by and a long line of carriages, preceded by a hearse, told that a funeral was in progress. The first, second and third carriages had been filled with the near relatives of the deceased, and as the fourth vehicle drove up a woman, dressed in shabby black and with her face closely veiled, came down the steps of the house of mourning, and opening the carriage door herself, got in and sank back into the farthest corner. The action, quick as it was, did not escape the eye of the solemn-faced man standing on the steps of the dwelling. Quietly advancing to the curbstone, and in a voice just loud enough to be heard by the person for whom it was intended, he spoke. Without a word the unwelcome occupant alighted, drew her rusty black shawl more closely about her shoulders and walked slowly up the street. “That is an annoyance peculiar to Philadelphia,” said the undertaker to a Press reporter, who happened to be a witness of the episode, “and is probably more of an institution in Kensington than any other section of the city. The American custom of exposing the dead to the gaze of the general public, which has been in vogue for more than half century, has naturally led to abuses, of which this is one bf the most marked. I refer to the attendance of persons at funerals who have no possible interest in the deceased, nor connected by the most remote tie of blood or marriage. Not only do they mingle their tears with those of the mourners, but they actually force themselves into the carriages and ride to the cemetery, there to witness the final scene with apparently as much emotion as the nearest and dearest relatives.

“REGULARS” AND “FAINTERS.”

“There are very few funerals taking place north of Girard avenue and east of Fourth street,” continued the speaker, as he closed the door of another cab, “where you will not find what we term ‘regulars.’ They are an evil tolerated simply because the solemnity of the occasion prevents such measures being taken as would prevent a repetition of the annoyance. The ‘fainter,’ to use another trade phrase, is a similar nuisance, but not seen as frequently as her more ubiquitous sister. The ‘fainter’ swoons suddenly while looking at the corpse, and is only revived by copious draughts of brandy. She usually picks out a soft chair to fall upon, and is quite expert at assuming a graceful position. The precise object of the ‘fainter’ I have never thoroughly understood. Whether to gain sympathy, or whisky, or to display an attitude, is a question. Of the two characters, however, the regular is the most familiar and the most audacious. At an ordinarily large funeral, say of twenty or more carriages, she is seen most frequently.  The body is laid out In the parlor as a general thing, sometimes a day before the funeral, and is there viewed by the relatives and friends. The neighbors usually testify their esteem for the deceased by calling at the house, although they may not be acquainted with the family. In many cases this visit is expected, and it is looked upon as slight if It is not made. English people, however, show a decided aversion to having any one gaze on their dead, except those very near to them, but custom is so arbitrary that the residents of any neighborhood, and specially in this section of the city, would feel insulted if they were not allowed to take the last look. As I said before, one of the outgrowths of this custom is the regular funeral-goer. She reads, besides her weekly story paper of sensational trash, the marriages and deaths in the Ledger. She notes carefully all the funerals that are to take place within a reasonable distance of her home, and appears to have an especial weakness for interments at the Palmer-street burying-ground. If two funerals occur in the same day, one in the morning and one in the afternoon, the “regular” is delighted, and makes a strenuous effort to attend both. She dresses herself early in the morning, and, provided with a large handkerchief, she repairs to the house of death. The first thing the “regular” does is to make a mental estimate as to whether the crape on the door belongs to the undertaker or to the family; to speculate as to whether the coffin handles are solid silver or plated, to take an inventory of the furniture, the carpets and the probable cost of the coffin.

MAKING AN INVENTORY

“She examines the quality of the shroud and passes judgment on the profusion or poverty of the floral offerings. Then she makes a critical survey of the mourning worn by the grief-stricken relatives, and is usually able to tell whether it is owned or borrowed, and it the latter, it becomes almost a duty to find out who the owner is, and how often the crape has done duty on similar occasions. With an experienced ‘regular’ this is an easy matter, and these points once settled to her satisfaction, she opens! the flood-gates of her every-day grief. She looks on the face of the dead and weeps. She snivels and sobs, and says, ‘How natural! How very natural! Poor, dear man; he just looks as if he were asleep,’ and then usually turning to some one near, she offers consolation by remarking that ‘it is the prettiest corpse ever I see’d in my life. So peaceful and life-like.’ It makes not a bit of difference, whether the dead man or woman is wasted to skin and bone from a lingering disease or not, to the ‘regular,’ the corpse is always ‘so natural.’ She sways to and fro, and exhibits all the symptoms of grief, and sobs audibly as the clergyman pronounces a eulogy on the noble qualities of the deceased, who might have been in life a grinding skinflint or consummate rogue. As the coffin lid is fastened on, the ‘regular’ dries her tears and prepares to execute a flank movement on the undertaker. Her plan is usually to get into a carriage the minute it stops in front of the door, as that woman did a moment ago. Rather than have a disturbance, many undertakers permit this, and the ‘regular’ accomplishes her principal object, which is to get a ride to the cemetery. She has a melancholy mania for getting as close to the grave as possible and crying loud enough to attract general attention. Then she goes home in the street cars, and hurries off to another funeral, where the same programme is repeated. Very often we encounter another class of ‘regulars’ who strive only to get a ride to a graveyard where their own people are buried. These worthies always betray themselves by carrying a flower-pot, which they vainly try to conceal in their shawls. The pot contains flowers to be planted on the graves of their own dead.”

FLOWER-POT REGULARS.

“The flower-pot regulars make a regular picnic out of the occasion. They take their sewing and lunch. An old tombstone forms a table if the weather is fine, and seated on the grass, the cronies gossip and sew to their heart’s content. On a clear day in the springtime, I have seen no less than twenty of these scandal-mongers waiting at the Palmer Street Ground for a funeral to enter, which they follow like carrion crows in search of horse meat.”

The suggestive, but rather inelegant, simile was interrupted by a young man who called the undertaker’s attention to a woman ascending the steps, and crowding her way between the persons coming out of the house. She was prevented from going any further by the undertaker whispering something in her ear.

“That woman,” said be, resuming his position at the curbstone, “has been going to funerals for twenty years, to my certain knowledge. If she fails to get a ride, she is content to watch the house while the family is absent. She takes occasion to go all over the house and examine everything. I don’t think the woman is dishonest. She is a genuine female Paul Pry, umbrella and all. Now, then, you know all about the Kensington regulars,” concluded the voluble undertaker, as he slammed to the door of the last carriage and mounted the box with the driver, “and I only hope that I may be called upon some day to bury the whole tribe in one grave.”

St. Louis [MO] Globe-Democrat 17 February 1882: p. 11

Chris Woodyard is the author of The Victorian Book of the DeadThe Ghost Wore BlackThe Headless HorrorThe Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog, The Victorian Book of the Dead.

Funeral Drill: 1912

FUNERAL DRILL.

Two stories are told quite seriously by a contributor to London ‘Truth, which it is difficult to accept at face value. The first relates a system of funeral drill to which a wife in the shires declares she has been subjected. She writes:

“Sir,—Some months ago I married ___, who is a well-known but eccentric man. After the honeymoon we retired to his estate, when began the annoyance of which I complain.

Every Wednesday a hearse and several mourning coaches are driven up to the front door, and mutes carry down from my husband’s bedroom a coffin which is supposed to contain his remains!

Draped in widow’s weeds, and accompanied by several of the servants, I have to follow this, my husband marshalling the procession, and directing the proceedings generally!

‘Be careful; do not ram the rails,’

‘Bend your head more reverently, dear,’

‘Slower, please,’

‘Keep your distances; it looks so slip-shod.’

The coffin is raised into the hearse, and I and several of the householders occupy the coaches, whilst the gardeners and others follow on foot, my husband drilling us until the funeral service is completed, even to the lowering of the coffin into the grave!

I can scarcely hope that this letter will not be intercepted, but should it reach you, will you publish it, that your readers may know to what length a man will go in indulging his peculiarities?”

Mataura [NZ] Ensign, 26 February 1912: p. 7

Mrs Daffodil’s Aide-memoire: That gentleman’s eccentricities were not as singular as one might think. The Divine Sarah was celebrated for allegedly sleeping in her coffin, or, at the very least, posing for photographs in it:

Sarah Bernhardt posing in her coffin.

A certain lady who is not over-religious, in the usual acceptation of the term—Madame Sarah Bernhardt—has her whole life toned and seasoned and solemnised by the presence of the grim, even if dainty, case in which her mortal remains are to be interred. She has got a new coffin to replace the old one, which some time ago, along with her other personal effects, was seized by her relentless creditors. The present coffin is daintily lined with blue silk, and at the head has a soft little pillow trimmed with Valenciennes lace. It is Sarah’s grim humour to sleep in her coffin sometimes; and, to be quite consistent, she dresses herself in something not unlike a shroud. But usance dulls the edge of appetite, and this funeral fad of the Divine Sarah has a tendency to make the coffin a joke and the grave a jest.

Roses and Rue: Being Random Notes and Sketches, William Stewart Ross, London: W. Stewart & Company, 1890: p. 168

Returning to Mr Funeral Drill’s eccentricities, “peculiarities” is perhaps the kindest euphemism for such tastes. The lady’s statement about the note being intercepted suggests alarming and sinister possibilities. If this were a Gothic Novel written by a lady with three names, our heroine would be a great heiress, wooed in a whirlwind courtship and married before she could discover her husband’s morbid fancies. Then, one day, the funeral drill would go on without her and the coffin would be buried, the lady’s absence explained by an indisposition which would shortly lead to a permanent residence in the South of France for her health, despite no one seeing her en route. Her tragically early death in France would be announced and shortly thereafter Mr Funeral Drill would remarry….

Mrs Daffodil suggests that after the first few repetitions of this macabre ritual, the lady should have taken steps to ensure that the next funeral was no drill, but the genuine article.

For more on Victorian funerals and mourning, please consult The Victorian Book of the Dead by Chris Woodyard, also available in a Kindle edition.

Mrs Daffodil invites you to join her on the curiously named “Face-book,” where you will find a feast of fashion hints, fads and fancies, and historical anecdotes

You may read about a sentimental succubus, a vengeful seamstress’s ghost, Victorian mourning gone horribly wrong, and, of course, Mrs Daffodil’s efficient tidying up after a distasteful decapitation in A Spot of Bother: Four Macabre Tales.

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead and on Twitter @hauntedohiobook. And visit her newest blog The Victorian Book of the Dead.

The Bad Boy Arranges a Funeral: 1883

Holl, Frank; ‘I am the resurrection and the life’ (The Village Funeral); Leeds Museums and Galleries; http://www.artuk.org/artworks/i-am-the-resurrection-and-the-life-the-village-funeral-37870

THE BAD BOY.

Peck’s Sun.

“Well, you don’t look very kitteny this morning,” said the grocery man to the bad boy, as he stood up behind the stove to get warm, and looked as though life was not one continued picnic, as heretofore. “What’s the matter with you? Your father has not been tampering with you with his boot, has he?”  

“No, sir,” said the boy, as he brightened up. “Pa and me are good friends now. He has discovered that my heart is in the right place, and that I am going to amount to something, and he has forgiven every foolish thing I ever did to him. and says for me to come to him any time when I want advice or money to do good with. Why, when pa found I had pawned my watch to get money to buy medicine for the old woman, he went and redeemed it, and offered to whip the pawnbroker for charging me too much for the money. Oh, pa is a darling now. He went to the funeral with us.”

“What funeral?” said the groceryman, with a look of surprise. “You crazy? I haven’t heard of any funeral at your house. Don’t come no joke on me.”  

“O, there is no joke about it,” said the boy. “You see, the little apple-girl’s grandmother lost her grip on this earth, soon after she got the medicine and the doctor, and died. I was down there, and it was the solemnist scene I ever witnessed. I looked around, and seen that somebody had got to act, and I braced up and told the girl that I was all wool, a yard wide, and for her to just let me run things. She was going to the poormaster, and have the city bury the old lady, but I couldn’t bear to see that little girl play solitaire as mourner, and ride in an express wagon with the remains and not have any minister, and go to the pauper burying ground where they don’t say grace over the coffin, but two shovelers smoke black pipes and shovel the earth in too quick and talk Bohemian all the time. It did not seem right for a poor little girl that never committed a crime except to be poor and sell wormy apples, to have no style about her grandma’s funeral, so I told her to brace up and wipe her eyes on one of my handkerchiefs and wait for Hennery. Well, sir, I didn’t know as I had so much gall. You have got to be put in a tight place before you know the kind of baled hay there is in you. I rushed out and found a motherly old lady that used to do our washing, and give me bread and butter with brown sugar on it, when I went after the clothes. I knew a woman that would give a bad boy bread and butter with brown sugar on it, and cut the slices thick, had a warm heart, and I got her to go down the alley and stay with the little girl, and be a sort of mother to her for a couple of days. Then I got my bicycle and took it down to the pawnshop and got twenty dollars on it, and with that money in my pocket I felt as though I owned a brewery, and I went to a feller that runs an excursion hearse and told him I wanted a hearse and one good carriage, at two o’clock, and the mourners would be ready. He thought I was fooling, but I showed my roll of bills and that settled him. He would have turned out six horses for me, when he see I had the wealth to put up. I went down and told the little girl how I had arranged things, and she said she wasn’t fixed for no such turnout as that. She hadn’t any clothes, and the toes of one foot were all out of the shoe, and the heel was off the other one, so she walked sort of italic like. I told her not to borrow any trouble, and I would rig her out so she would do credit to a regular avenue funeral, with plumes on the hearse, and I went home and hunted through the closets and got a lot of clothes ma wore years ago, when my little brother died, and a pair of shoes, and a long veil, and everything complete. I was going to jump over the back fence with the bundle when pa got sight of me and called me back. I felt guilty, and didn’t want to explain, and pa opened the bundle, and when he saw the mourning clothes that he had not seen since we buried our little baby, great tears came into pa’s eyes, and he broke down and wept like a child, and it made me weaken some, too. Then pa wanted to know what it all meant, why I was stealing them clothes out the back way, and I told him all, how I had pawned my things to see that little girl through her trouble, and had taken the black clothes, ’cause I thought pa would go back on it, and tell me to let people run their own funerals. I expected pa would thump me, but he said he would go his bottom dollar on me, and, do you know the old daisy went with me to the house, and patted the little girl on the head, and said for her to keep a stiff upper lip, and when the funeral came off, pa and three other old duffers that are pa’s chums, they acted as pall-bearers. I had tried a couple of ministers to get them to go along to say grace, but guess they couldn’t see any money or glory in it, for they turned me away with a soft answer, and I had about closed a contract with a sort of amateur preacher that goes around to country school houses preaching for his board, but pa he kicked on that, and said we should have the best there was, and he sent word to our minister that he had got use for him, and he was on deck, and did his duty just as well as though a millionaire was dead. Well, I rode with the little girl as assistant mourner, and tried to keep her from crying, but when we passed the house of correction, where her father working out a sentence for being drunk and disorderly, she broke down, and I told her I would be her father and mother and grandmother, and the whole family, and she put her hand on mine and said how good l was, and that broke me up and I had to beller. I don’t want to be called good. If people will keep on considering me bad, and let me do what good I want to on the sly, it is all right. But when she put that little hand on  mine, and it was so clean and plump, something went all over me, like when you step on a carpet tack, or hit your funny bone against a gas bracket, and I felt as though I would stay by that girl till she got big enough to wear long dresses. Everything passed off splendid, and as a pauper funeral passed us on the road, the driver smoking a clay pipe, and the coffin jumping around, I couldn’t help noticing the difference, and I was proud that I pawned my bicycle and got up a funeral that nobody need be ashamed of, and when I arranged with the wash woman to take the girl home with her and be her mother till I could make different arrangements, I felt what a great responsibility rested on a family boy, and when I dismissed the hearse and carriage and went home, and pa took me in his arms and said he wouldn’t take a million dollars for me, and that this day’s experience had shown him that I was worth my weight in solid gold, and that he had stopped at the pawn shop and got my watch and bicycle, I never felt so happy in my life. Say, don’t you think there is a heap of solid comfort in doing something kind of unexpected, to make other people happy, or didn’t you ever try it?”

“Of course there is,” said the grocery man, as he passed the boy a glass of cider. “I remember once I gave a poor woman a mackerel, and the look of gratitude she gave me, as she asked me to trust her to a peck of potatoes, kept me awake two nights just thinking how much happiness a man can cause through one rusty mackerel. But she never came back to pay for the potatoes. I suppose you will be marrying that apple-peddler, won’t you?”

“Well, I hadn’t thought of that,’ said the boy, as he looked red in the face, “but if it would make her feel half as contented as it did for me to fix her up for the funeral, and go along with her, I would marry her quicker than scat, when we get big. But I must go and pay the undertaker. He stuck me for two dollars extra on the driver’s wearing a black suit, but I guess I can stand it,”‘ and the boy went out whistling. As he passed out the door without taking any fruit, the grocery man said to a man who was shaving off some plug tobacco to smoke, ‘That boy is going to turn out all right, if he doesn’t have any pull back.”

The Burlington [KS] Patriot 26 October 1883: p. 1

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead and on Twitter @hauntedohiobook. And visit her newest blog The Victorian Book of the Dead.

The Irish at the Gates of Death: 1917

Irish bog oak mourning brooch, c. 1860, Victoria & Albert Museum

THE IRISH AT THE GATES OF DEATH

In Ireland the living are dominated by the dead to an extent unknown probably in other countries. It is a willing servitude, based upon two powerful sentiments—the constancy of Irish family affection, and their Catholic solicitude for the eternal welfare of those they love whose mortal existence has been brought to an end. Death, as the extinction of-life, as a farewell for ever to the warm^ precincts of the cheerful day, is not regarded as a matter of very great importance. No race faces death, whether on the battlefield or anywhere else, with more unconcern than the Irish, or, when lying on the bed of sickness, accepts with more resignation the doctor’s pronouncement that there is no hope. They can pass into the eternal silence with a joke on their lips. I have heard a story of a dying Irishman who, when asked by the priest, in the course of the administration of the last religious rites, whether he was prepared to renounce the devil and all his works, exclaimed, “Oh, don’t ask me to do that, your reverence. I am going to a strange country and I don’t want to make myself enemies.”

If there is any concern in the mind of the dying, it arises from some uncertainty as to what may happen in that strange country, the other world. This feeling finds expression in the quaintest and most wayward fancies. Canon Sheehan, the author of Luke Deimage, and other novels of Irish life, who was a parish priest in county Cork, relates that an old farmer after receiving the last sacrament of extreme unction said to the priest: “I want you to say a word to rise me heart for me long journey, your reverence. Will the Man above have anything agin me in His books?” This dread simile was prompted by sad experiences of the land agent’s office, arrears of rent and the fear of being thrown out of house and home. “I’m sure,” replied the priest, “Almighty God has pardoned you. You have made a good confession, and your life has been a holy and a pure one.” “And did your reverence give me a clear resate?” asked the old farmer. Here was the land agent’s office again.  “I’ve given you absolution, my poor man,” said the priest. The dying man was satisfied. Thanks, your reverence,” were his last words. Another story I have been told shows the droll forms which the same thought assumes in the minds of relations. A farmer who was dying had occasional fits of coma, or profound torpor. The doctor advised the wife, when one of those attacks came on, just to moisten the lips of the patient with a little brandy. “Doctor, dear,” cried the poor wife, with reproach in her voice, “is it to go into the presence of his Maker with the smell of spirits in his breath you’d be havin’ him?”

It is to the family that the visitation of death brings terrors and obligations. At first it has a crushing and stupefying _ effect by reason of the void it makes in the domestic circle, and, afterwards, it entails a lasting devotion to the memory of the loved one who has passed away. So long as a member of the family lives, the dead, in a sense, never dies in Ireland. They survive in the prayers that are said for them, morning and night, in the Mass on each anniversary of their death, in the weeping and wailing over their graves, years upon years after they have been laid to rest. You rarely if ever hear among the peasantry the expression “dead and gone.” Death is simply a passage from one life to another. What you do hear is, “She’s in Heaven,” “God sent for her,” or “He’s with God,” telling of the life of the dead hereafter, of their eternal companionship with angels and saints.

The custom of “waking” the dead, with the drinking, smoking, and conversation of the large company of neighbours who assemble in the house of mourning, appears incongruous and repulsive to those who are unacquainted with its remote origin or the kindly and humane motives which underlie it. The wake is a very old institution. It existed among the Egyptians, the Greeks and the Romans. Shakespeare and Scott give instances of medieval revels in honour of the dead. The custom survives in a different form, but with somewhat identical motives, among the Irish, almost alone of the ancient peoples.

“Waking” means, for one thing, “watching.” The English way of leaving the corpse shut up in a room, all alone, would be most repellent to the Irish nature. It would be regarded as a desertion of the dead. The Irish keep close company with their dead until the very last moment of the burial. The body is clothed in a shroud, made in imitation of the habits worn by certain Orders of Friars, and in the hands, crossed reverently on the breast, is placed a crucifix. The walls near the bed are hung with clean white sheets on which are pinned bunches of flowers, laurel leaves and holy pictures. Lighted candles, seven in number, are placed on a table. They are symbolical of hopes and aspirations relating to the dead. That he or she has been cleansed of the seven deadly sins—pride, covetousness, lust, gluttony, anger, envy, and sloth ; that he or she possessed the seven gifts of the Holy Ghost—wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord, and the seven principal virtues—faith, hope, charity, prudence, justice, fortitude, and temperance, and that the relatives joined their sorrow with the seven dolours of Our Blessed Lady—the prophecy of Simeon that a sword of sorrow should pierce her soul; the flight into- Egypt; the loss of Jesus in the Temple ; meeting Jesus with His Cross ; the standing beneath His Cross; the receiving the Body of Jesus; and the burial of Jesus. The room is frequently sprinkled with holy water to banish any evil spirits that may be hovering round. All this is in part a survival of the public lying-in-state of the bodies of great personages, a ceremonial that, once rather common in Ireland, is now reserved for ecclesiastical dignitaries and national heroes.

The Irish people are at all times addicted to companionship, to association with their fellows, and the desire for it is strongest perhaps when death has visited them nearly. We know that we are mortal and ephemeral; that nothing is more certain than that death will come. Every day almost we are reminded that death is the common fate of all in reading our newspapers and meeting with funerals in the streets. Yet there is always an element of the terrible and incomprehensible in the sight of one that is near and dear to us, one, as we know from long experience, capable of the most loving thoughts and deeds in our regard, lying there inert, deaf to familiar voices, unconscious for ever of the joys and tenderness of domestic life. A chill runs down one’s spine, as though the icy coldness of death emanated from the remains and penetrated subtly into one’s frame, and we seek for consolation and support in the sociability of the living. And the neighbours, ever quick in showing sympathy, crowd in to ease the sting of death, to cheer up the spirits of the bereaved, to distract them for a while from the crushing thought of their irreparable loss.

First entering the room where1 the corpse lies the visitors kneel and say a prayer for the eternal salvation of the departed soul. Afterwards in the kitchen, snuff, pipes and tobacco, whisky and stout are served to the company. The dead person is in his house for the last time, and, as host for the last time, dispenses hospitality. What he would do, but can do no longer, those who love him best do for him. Memories of his kindliness and good nature are revived by the neighbours. “’Tis he that had the bright smile and cheery word whenever you met him, and no matter what you might want of him, sure you had only to say the word to get it with a heart and a half.” Stories are told by the elders, and politics discussed; forfeits may be played by the young of both sexes, or, more likely, riddles given for solution. But the Irish are most reverent in the presence of sorrow and nothing unseemly is permitted in these efforts to give relief to the relatives from cares that weigh heavily on their spirits. Manifestations of grief are not entirely suppressed, but they are confined to the chamber of death. In some parts of Ireland it is believed that the soul of the dead person is detained on earth by tears and lamentations, and that not until the sorrow of the relations is appeased can it turn contentedly to face the eternal judgment. To a young widow who was sobbing by the death-bed of her husband, I heard the remonstrance addressed—”Don’t be crying that way, asthore; or you’ll keep him from his rest.”

Here and there throughout the country where waking has been abused by excessive indulgence in drink, the authorities of the Catholic Church have tried to abolish it altogether. It is therefore not so common as it used to be, especially in the towns and the larger villages. Religious services have been substituted for the ancient observances. The body is removed from the house to the parish church, where it remains for the night in its coffin resting on a bier near to the high Altar ; and in the morning the Mass for the Dead is said before its removal for interment. There could hardly be a more notable example of the influence of the Church. The Irish are slow to adopt new ideas. They are among the most conservative people in the world in their adhesion to traditional habits and customs. Especially do they resent any innovation which touches their dead. It is their deep and reverential respect for the Church, rather than their instinct as to what is right and proper, that induces them to part from their dead for a night. They bow their heads in submission, but so heavy lies the immemorial past upon them that in their hearts they doubt whether in doing so they are quite loyal to their dead.

In the case of the keen (Gaelic caoine) or funeral lamentation— one of the eeriest death chants to be heard from the crushed heart of sorrowing humanity—the Irish also adhere to a custom held sacred by their remotest ancestors. It has come down to us from the Pagan era. Walker, in his Historical Memoirs of the Irish Bards, says the object originally was to propitiate the gods by proclaiming the genealogy, rank, possessions and virtues of the dead person. Spirits whose requiem was not thus sung were liable to be condemned eternally to a state of unrest. Geraldus Cambrensis, the Welsh writer who visited Ireland in the twelfth century, describes this funeral song or wail as it was practised in Christian times. Its purpose then was to sound the praises of the dead without regard to any supernatural or religious motive. The keeners, in the course of their chanting, put a number of questions, as if with a view to discovering why it was the person lamented had died. If a man, whether his wife was faithful to him, his sons dutiful, or good hunters or warriors? If a woman, whether her daughters were fair or chaste? If a young man, whether he had been crossed in love, or if the blue-eyed maidens had treated him with scorn? The keen of the twentieth century differs very little in form or spirit from the keen of the twelfth century. The cries of lamentation usually take the form of questions which are asked in a half-singing, half-reciting and sobbing voice. “Mo cushla machree (pulse of my heart), why did you die from me? Wasn’t it you that was the best of husbands and fathers, giving joy to all that knew you, and wouldn’t those that love you go through fire and water to save a hair of your head from being hurt?” The piercing wail of a mother for a favourite son is most heartrending to hear.

“Ah, Michael, me ville astore (my ten thousand treasures), sure your like was not to be found on all the broad acres of Ireland, and your death has cast a shadow on the country that no sun will ever disperse.” In towns the keen is cried in the room where the corpse is being waked before the start of the funeral. In rural districts, where the journey to the graveyard is often long, the keen breaks out at intervals, and then the whole countryside rings with the weirdest lamentation.

To have “a grand buryin’ with all the neighbours at it” is the last thing the Irish peasant desires of this world. A farmer who married a penniless girl was asked why he made so poor a match. “My wife,” he answered, “has thirty brothers, uncles and cousins, and if I was to die to-morrow her faction could give me as long a funeral as the King of England.” It is an object of solicitude long before the end is felt approaching. During a visit to the remote parts of Donegal I was told so great was the difficulty of getting a coffin made that many people gave the only carpenter in the district sheaves of oats or a sack of potatoes annually by way of a retaining fee for this service when they died. I remember a curious case that came for decision before a bench of magistrates in my native city of Limerick. An undertaker was asked by an old maid to make her coffin, and his proposal “to complete the job” for £4 was thought by her to be reasonable enough. When the coffin was finished the undertaker brought it to the woman’s house and received £2 as part payment; but being unable to obtain the balance he was reluctantly obliged to summon her. The defence set up by the woman was that the undertaker was not only to supply the coffin, but bury her respectable for the £4, and as he had not yet fulfilled the latter part of the agreement she submitted that he was not entitled to be paid the remaining £2. The case, which caused much laughter in court, was dismissed. Then the old maid turned to the undertaker and said, “As soon as you perform your part of the contract, I’ll not be behindhand in completing mine.” Wandering beggars, lone creatures who have no one belonging to them, who tramp the countryside for a living, carrying all their worldly goods on their back, are known to stint themselves of food in order to add an odd penny or sixpence, now and then, to the sum of money, kept in a secret hiding-place in their clothing, and intended to pay the expenses of the burial. An old fellow of this class who, feeling ill, sought refuge in a workhouse and died there, had a piece of paper, with his little hoard—the slow accumulations of many a hard year—on which he had written: This is to bury me. Bury me decent, or I’ll haunt you.” Thus all through life he was providing against what he would have thought the last misfortune and final disgrace—a pauper’s coffin, and a grave in the “yellow hole,” as the workhouse pit is called. Some years ago it was the custom of the poorer classes, when they were unable to afford a coffin, to make the corpse beg for it. The body was laid on a board outside the door on a Sunday with a plate to receive the coppers of the people on their way to Mass. Sometimes imposture was practised. On one occasion a woman placed a sixpence on the plate and began to take up five pennies.

“Arrah, ma’am,”: cried the supposed corpse, “be generous wance in yer life and don’t mind the change.”

Ireland is noted for its big funerals. The whole parish, and sometimes the countryside, turns out to pay the last tribute of respect. It is the rule also in rural districts for strangers who meet with a funeral to turn back and accompany it for some distance at least. “Who is it that’s dead?” they will ask, and when they are told they will add, “Well, well, may the journey thrive with him,” “God rest his soul,” or “Wisha, God be with him, whoever he is.” Burials are so well attended that they have come to convey the idea of the largest possible numbers. A man out for a day’s shooting asked a lad whether he had seen any rabbits on his way.  “Yes, sir, whole funerals of them,” was the reply. Comedy often follows closely on the heels of tragedy in all circumstances of life and death in Ireland. At any rate family pride in a large funeral softens bereavement. Condolences take that form on the way to the grave. “If your father could only sit up in his coffin, and see the grand funeral he’s havin’, wouldn’t he be mightily pleased?” “Well, oughtn’t you to be consoled and made proud by so fine a funeral?”

Vanity and ostentation are very prevalent in Ireland, and most so, perhaps, among the poorer classes. It is a point of honour to have a fine funeral. But a funeral is fine by reason of the numbers of unhired cars and unhired mourners attending it. These manifestations of neighbourly sympathy and respect give to funerals in Ireland an unostentatious dignity. There is an entire absence, even in the cities, of that hired ornate ceremonial of the great hearse and horses with plumes, and mutes in tall hats and frock coats and wreaths of flowers, that make burials so extravagantly expensive to the poor in England.

Another reason why, apart from neighbourliness, funerals are so well attended is that they afford opportunities for revisiting family graves. When the coffin is committed to earth and the prayers are said, the mourners disperse through the graveyard, and soon from all quarters are heard the wildest bursts of grief. The rain may be falling pitilessly, and the graveyard engulfed in a dense humid atmosphere. But the wet and the mud are unnoticed, discomforts accepted as a matter of course. Moved by the overpowering impulse of their revived affection and sorrow for those that are no more, the mourners fling themselves prostrate on the ground, passionately kissing the mounds and flagstones, pressing closer and closer to get as near as possible to their long-buried but still darling dead, babbling almost incoherently expressions of the fondest love. Then they sit back on their haunches, and raise the keen, swaying their body to and fro, clapping their hands in time with the rhythm of their lamentations, and weeping the bitterest tears of affliction.

It is a scene in which Irish history, life and character are epitomized: the dust of saints, the ruined abbey, the broken cross; the crowded dead; hemlock, and deadly nightshade; weeping and wailing; the love that always endures; and, casting a tender light over it all, the hope of a glorious resurrection

The Occult Review January 1917: pp. 37-43

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog The Victorian Book of the Dead.

The Sad Man of Fashion: 1892

older man top had very tall weed

THE MAN OF FASHION

Mourning Styles for the Society “Gentlemen in Black”

How the Bombazine Band is Worn.

With the death of William Astor one of the first families in the land has retired from social life for a year or more, and it may interest the man of fashion to know how John Jacob Astor, the heir, appears in gentleman’s mourning garb and how the remainder of the family will follow the dictates of society in this regard.

The band of fine bombazine comes within half an inch of the top of Mr. Astor’s high hat, and that, it may be said, is de rigeur. For a year the band will be worn at this height, then it may be worn lower or removed altogether and replaced by the staid black ribbon and bow.

“It is almost impossible in this country,” says an authority, “where there are no hereditary customs, to lay down exact laws, either as to the length of the period during which mourning should be worn or as to the extent to which it should be assumed. There is, however, a certain etiquette of mourning, which, while not as arbitrary as the French code (which declares a widow must don weeds for one year and six weeks exactly), is usually followed in this country, where most of the customs are borrowed from the English. It would be interesting in this connection to know how the arbiter of English fashion, the Prince of Wales, attires himself for the Duke of Clarence. His mourning is, of course, much modified by the exigencies of his position, but it is safe to assert that it is distinguished by that perfection of detail, that faultlessness of selection that shows the perfect gentleman.

“The laws governing the depth of the band on the hat have become mathematically exact, and it is the first article of attire to consider in this connection. For deep mourning for the day of the funeral, for church, for all occasions except business and traveling, the high hat is in style.

“For the widower the band of fine bombazine comes to within one-quarter of an inch from the top. For the father or mother one half an inch from the top. For brother or sister or grown child, three and one-half inches up from the brim, and for an aunt, uncle or collateral relation, three and one-half inches up from the rim.

“The widower, and the man wearing the band for father or mother should wear it unaltered for at least a year; after that period, according to individual taste, it may be lowered.”

The same rule holds good for the band worn for brother or sister, one year being the proper duration of deep mourning. For aunts, uncles, cousins and collateral relations the period varies from three to six months, according got the degree of intimacy and affection existing between the dead and bereaved.

In “complimentary” mourning, a ghastly term used to denote that worn for parents-in-law, the rule is the same as for the closer and truer kinship. The mourning for parents-in-law is, however, purely arbitrary and depends principally upon how much they leave. The bigger the bank account the deeper the mourning, especially for mothers-in-law. Any man, however, who honors his wife will show her deceased parents the same respect he would his own, and nothing could possibly appear in worse taste than to see a woman in all the trappings of woe, while her  husband disregards the custom entirely.

For round topped derbys the band for wife and all the closer kinships must be as high as the shape permits. Fr the other ties of kindred it can be a bout half way to the top. The square topped derbys are regulated exactly as the high hats.

In deep mourning the rough cheviots, and any all black goods, but more particularly the rough woolens, are in good taste. There should be no deviation from the rule of all black for one year; after that the band may be lowered and fancy trouserings in gray and black and goods with a mixture of these colors may be adopted.

Beau Brummel was once asked what was the distinguishing characteristic of a gentleman’s attire and he replied: “Good linen, plenty of it, and country washing;” and good linen, plenty of it, and pure white is essential in mourning. Nothing is so suggestive of a cake walk as a black and white shirt and don’t be deluded into considering it mourning. Handkerchiefs should also be pure white; the black bordered affairs, permissible to women, are abominations when carried by men. They are extremes and extremes are always vulgar. The man of taste is a conservative being and oversteps the boundaries in nothing.

For the first year ties should be all black and nowadays the “man in black” has a range of choice both in material and shape. A few years ago only gros grain silk was admissible, and this after a few wearings looked shiny and greasy; now, the soft crepe de chine, china silks and armures are made up in the ever popular four-in-hand and puff shapes, the former being preferable for deep mourning, requiring no pin.

Jewelry, except what is absolutely necessary, is tabooed. A black silk watch guard is better form than a chain, and it is debatable whether the usual plain gold studs and sleeve buttons are better taste than the black ones, whether of onyx or enamel. For a widower there is something incongruous in the glitter of gold, and the black studs and sleeve buttons seem more consistent; but for heaven’s sake don’t wear a black jet or onyx watch chain, they make the gods weep. And, by the way, a velvet collar on the overcoat is not mourning, nor this garment made of brown and blue chinchilla, however dark; neither are black satin ties, nor a brown derby with a band on it, which last eyesore is not infrequent. It would be impossible in the limits of this article to enumerate the various solecisms of fashion even well informed men commit in wearing mourning. Only a few general rules can be given and you do the rest.

It is, however, in the matter of gloves that men err most frequently. Most men hate a black glove, buy a pair for the funeral, wear them till worn out and then buy their favorite color. They must, however, in wearing the deeper grades of mourning, wear only black gloves for one year, or go bare handed, a mechanic like alternative, but far better than to done pumpkin colored dogskins or even brown ones. As fashion, however, is great, so also is she merciful, and at the ned of the year a very dark tan may be permitted, another instance of those unwritten laws which smooth the way of man.

And now having exhausted deep mourning, let me consider what might be called “mitigated grief.”

Under this head also I may consider collateral sorrow, that for all the less near degrees of kindred. After the first year the band may be lowered, and clothes of various black and gray mixtures be worn. Ties of pure white, black and white and vice versa are permissible, but mourning must be left off gradually, so that the re-adoption of colors be most imperceptible. Lavender, heliotrope and gray are allowed in scarfs, though a man’s individual taste may be followed in this respect. What is said of second or half mourning is applicable to “complimentary” mourning—a despicable term, but I know no other. In deep mourning, for three months at the very least, men should attend no theaters, banquets or festivities requiring a dress suit. After that time he may, if he cares to, and should, wear a black tie of dull silk. Satin is never mourning. His jewelry in full dress should be the white enamel so generally worn. Here is something absolutely ghastly in seeing a man arrayed for a function with such grave-like suggestions as black jewelry about him.

The simple and beautifully pathetic mourning of the soldier and sailor, the black band on the coat sleeve, has something infinitely touching about it, and appeals to one’s sense of the fitting more perhaps than the trailing weeds that women wear or the crow like attire of men, but we have not as yet arrived at any such simple solution of the problem of black, and as the etiquette of mourning now stands it should be respected. It is, after all, a matter of sentiment, above all a matter of good feeling. Precise rules are impossible to formulate, and its depth and direction must depend on individual taste. Above all, no man should be judged harshly for any deviation from the custom, even though he might show better taste by conforming to it. Many a sad heart throbs beneath a gay mantle and many a happy one has crape, so to speak, on its door bell; like the pathetic emblem waving at many a door, while the “wakers” make merry within.

Repository [Canton, OH] 30 July 1892: p 12

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog The Victorian Book of the Dead.

Tales from the Presidential Crypts

 

Garfield monument
President James A. Garfield’s tomb, Lake View Cemetery, Cleveland, Ohio

President’s Day is Monday, so today let’s look at some dead presidents—particularly stories of a few strange incidents at presidential tombs. Some 19th-century newspapers wrote about presidential graves suffering from neglect or disrepair like the overgrown grave of Thomas Jefferson in 1873, where student vandals had chiselled and chipped all the letters off of the granite monument or the once-popular tomb of William Henry Harrison, which was described as looking like a shabby bread oven in the 1890s. The tomb had been built on a hill overlooked the Ohio River. Steamboat captains would sound a reverential whistle and notify their passengers so that they could bare their heads at the simple brick vault, but the bricks were crumbling into dust by the time Harrison’s grandson came to the Presidency.

There have also been cases of genuine desecration of presidential graves: the infamous attempt to steal the body of President Lincoln from his Springfield tomb, vandals uprooting a cross at the head of John F. Kennedy’s grave in January,1970 and more vandalism there in December of 1997. And this strange disturbance at President Reagan’s grave by a person whose hobby is apparently desecrating as many presidential graves as possible. Such things happened more often in the past than one might expect, starting with George Washington.

Relics of the Father of His Country were avidly collected. One disgruntled gardener tried to collect the skull of George Washington, but was foiled.  Below, a Washington biographer describes the old Washington tomb, which may still be seen today at Mount Vernon and also the condition of the General’s body.  Prior to this description, the author fumes at a sacrilegious daguerreotypist offering to take pictures of tourists with Washington’s original tomb, aggressively peddling his services to people getting off the excursion boats.

This vault and inclosure were erected many years ago, in pursuance of instructions given in the following clause of Washington’s will: “The family vault at Mount Vernon requiring repairs, and being improperly situated besides, I desire that a new one, of brick, and upon a larger scale, may be built at the foot of what is called the Vineyard Inclosure, on the ground which is marked out, in which my remains, and those of my deceased relatives (now in the old vault,) and such others of my family as may choose to be entombed there, may be deposited.”

The old vault referred to was upon the brow of a declivity, in full view of the river, about three hundred yards south of the mansion, on the left of the present pathway from the tomb to the summer-house on the edge of the lawn. It is now an utter ruin. The door-way is gone, and the cavity is partly filled with rubbish. Therein the remains of Washington lay undisturbed for thirty years, when an attempt was made by some Vandal to carry them away.  [1831]The insecure old vault was entered, and a skull and some bones were taken; but these comprised no part of the remains of the illustrious dead. The robber was detected, and the bones were recovered. The new vault was then immediately built, and all the family remains were placed in it. Mr. William Strickland, of Philadelphia, who designed the composition on the lid of Washington’s coffin, and accompanied Mr. Struthers when the remains of the patriot were placed in it, in 1837, has left a most interesting account of that event. On entering the vault they found everything in confusion. Decayed fragments of coffins were scattered about, and bones of various parts of the human body were seen promiscuously thrown together. The decayed wood was dripping with moisture. “The slimy snail glistened in the light of the door-opening. The brown centipede was disturbed by the admission of fresh air, and the mouldy case of the dead gave a pungent and unwholesome odor.” The coffins of Washington and his lady were in the deepest recess of the vault. They were of lead, inclosed in wooden cases. When the sarcophagus arrived, the coffin of the chief was brought forth. The vault was first entered by Mr. Strickland, accompanied by Major Lewis (the last survivor of the first executors of the will of Washington) and his son. When the decayed wooden case was removed, the leaden lid was perceived to be sunken and fractured. In the bottom of the wooden case was found the silver coffin-plate, in the form of a shield, which was placed upon the leaden coffin when Washington was first entombed. “At the request of Major Lewis,” says Mr. S., “the fractured part of the lid was turned over on the lower part, exposing to view a head and breast of large dimensions, which appeared, by the dim light of the candles, to have suffered but little from the effects of time. The eye-sockets were large and deep, and the breadth across the temples, together with the forehead, appeared of unusual size. There was no appearance of grave-clothes; the chest was broad, the color was dark, and had the appearance of dried flesh and skin adhering closely to the bones. We saw no hair, nor was there any offensive odor from the body; but we observed, when the coffin had been removed to the outside of the vault, the dripping down of a yellow liquid, which stained the marble of the sarcophagus. A hand was laid upon the head and instantly removed; the leaden lid was restored to its place ; the body, raised by six men, was carried and laid in the marble coffin, and the ponderous cover being put on and set in cement, it was sealed from our sight on Saturday the 7th day of October, 1837. . . . The relatives who were present, consisting of Major Lewis, Lorenzo Lewis, John Augustine Washington, George Washington, the Rev. Mr. Johnson and lady, and Mrs. Jane Washington, then retired to the mansion.” The Illustrated Life of Washington, Hon. J[oel] T[yler] Headley, 1860 

This narrator claimed to have been present at the removal of the Washington bodies to their new tomb.

William H. Burgess, who lives in Alexandria, Va., assisted, in 1836, in building Washington’s new tomb at Mount Vernon. He says: “I was a lad then, but I remember that in removing the bodies of George and Martha to their present tomb we decided to open the coffin. I looked in and saw General Washington’s face. The body was well preserved, and the features were intact. There was nothing to indicate the time he had been dead. A minute after exposure to the air there was a collapse, and nothing was recognizable. The face looked like his pictures.” Repository [Canton, OH] 8 June 1889: p. 2 

Several decades after the gardener’s attempt to get a head, there was another dire rumor about Washington’s skull. 

WASHINGTON’S HEAD SAFE

No Truth in the Tale of the Tomb Desecration

[From our Regular Correspondent]

Herald Bureau,

Corner Fifteenth and G Streets, N.W.,

Washington, Sept. 29, 1887.

The story that the head of Washington was stolen from Mount Vernon and carried to Paris by curiosity hunters is pronounced by Dr. G.M. Toner as an unqualified falsehood.

The remains of Washington were removed from the old and original coffin about fifty years ago and placed in the marble sarcophagus made for that purpose, which was not only to keep out the air but so constructed and fastened that it would be next to impossible for anybody to violate the sanctity of the seals without having uninterrupted access to them for many hours.

THE SKELETON INTACT IN THE TOMB.

When the remains were transferred from the old coffin to the marble receptacle many members of the Washington family were present, with persons of prominence, and they all certified to the fact that the skeleton was all intact. After the sarcophagus was put in its place the iron grated door was locked and the key thrown into the Potomac. The old lock is still in good preservation and has never been tampered with.

During the Rebellion the grounds at Mount Vernon were held sacred and the hand of the vandal was never known to have desecrated any part of the tomb or its surroundings.

WATCHING NIGHT AND DAY.

The last resting place of Washington has been vigilantly watched ever since the present tomb was erected. Though some distance from the mansion, every device known has been used for many years to alarm the superintendent of the grounds. Now electric wires communicate with the house, making it impossible for any one to even attempt to open the iron doors.

The story, therefore, that the skull of Washington was ever removed or even profaned by the touch of vandals, Dr. Toner says, is utterly without foundation. In 1849 the Washington heirs loaned to Mr. Clark Mills the original cast of Washington’s face, made during life by the celebrated sculptor Houdon. It was never returned, but in its place, a copy which Mr. Mills claimed was in better condition than the original, was sent to the Mount Vernon mansion. It subsequently passed into the possession of Mr. McDonald, the sculptor, and is supposed to be in his possession still. Speculation was rife for a time as to who had the original. It was not, however, stolen, and is probably still in New York. New York Herald 30 September 1887: p. 6 

Those pesky, overwrought headline composers were at it again in this article about an incident at the McKinley vault. There was an actual event, but no attempt to blow up the tomb. 

VANDALS AT CANTON

Guards at McKinley’s Tomb Attacked

WANTED TO BLOW IT UP

That is What is Generally Believed. Great Excitement.

Dastardly Plot at Canton

Attempt Was Made Last Night to Blow Up McKinley’s Tomb.

Canton, O., Sept. 30 A strange story comes from Westlawn cemetery, where a company of regulars from Fort Wayne, Mich., is guarding the vault in which the body of the late President McKinley lies. It is to the effect that the guard on duty on top of the vault last night fired a shot at one man who refused to heed his challenge; that the shot was diverted by another man, who appeared from another direction, and that an effort was made to stab the guard.

Private Deprend was on guard duty on top of the vault at a point commanding the entrance below and the approach from the rear. Shortly before 7:30 o’clock  he saw what he took to be the face of a man peering from behind a tree about forty feet from his post. He watched it for twenty minutes, he says, and at 7:45 o’clock saw the man hurry to a tree ten feet nearer. He challenged the man to halt, but this was not heeded, and the fellow approached nearer. Deprend levelled his gun and aimed to shoot for effect, but just at that instant, another man, who came toward him from the opposite side, caught the gun, threw it up, and the bullet spent in the air.

This same man struck Deprend on the right side of the abdomen with a knife or other sharp weapon, cutting an L-shaped gash in his overcoat an inch and a half long each way, and a smaller one in his blouse. The flesh was not broken, but was bruised under the cuts in the clothing. Deprend, in the struggle, fell and rolled down the side of the vault.

Lieut. Ashbridge, officer of the day, was in front of the vault and rushed to the top on hearing the shot, but the men made their escape. All members of the company, on hearing the shot, hurried to the vault, and, besides searching the cemetery, the guard was increased.

Deprend is said to be an excellent soldier, and to have a fine record with his officers. He says the man who attacked him was masked, but that the first one he saw was not masked. He saw the latter carried a white package in his right hand and something that glittered in his left.

Since the incident stories have been told in camp of some incendiary conversations overheard in the crowds that have visited the cemetery, including one today, alleging that some stranger said: “Lots of people would like to see this whole thing blown up.”

Canton, O., Sept. 30. Eight prisoners broke from the county jail here Sunday by sawing out the bars of a window opening from a court between the jail and court house. They had five minutes start when discovered. Bloodhounds were immediately put on the trail.

Canton, Sept. 30. The city is astir today over the assault on Guard Deprend at the vault in which McKinley’s body rests. Some advance the theory that one man who broke jail here last night made the attack in an effort to secure a rifle, with which to protect himself against pursuing officers. The belief is general, however, that the attack was part of a plot to blow up the tomb. Riverside [CA] Daily Press 30 September 1901: p. 1 

A later article quoted a sentinel who described three men who had spoken to him as he was guarding the tomb. “One asked how long sentinels in front of the vault gates were kept on duty. I told him half an hour at a time. He asked me if there were other guards. I told him several on the hill, over the vault and at other places. The second man said he did not see the use of all this fuss: that no one would try to do any harm now.

“The third man said he was mistaken; that there were lots of people who would like to see the whole thing blown up.

“No, I had no suspicion that any of these men would have any interest in or would sympathize with any act of violence. I think they were speaking of the disposition of other classes who might be prompted to such acts.” Morning Herald Lexington KY] 1 October 1901: p. 1, 8.  

One can see how this might have been twisted by an overzealous journalist into an actual attack on the monument, but the men’s remarks might equally seem suspicious: like reconnaissance for some dastardly mission. 

Other papers sneered at the event as the product of a nervous guard’s brain.

The marauder scare at Canton, as nearly as we can make out, was not caused by beings in the flesh, but by spirits which are supposed to haunt cemeteries. It is not likely that there will be any further difficulty with such uncanny presences, if the officer in command of the detail will carefully exclude spirits from the camp. The Evening Times [Washington, DC] 1 October 1901: p. 4 

In fact, “Particular inquiry was made as to Deprend’s sobriety. The time, it is said, established beyond all reasonable doubt that he had not been drinking….The most common belief is that the sentinel was over-wrought by the loneliness of his position; that his nerves were taxed, and that imagination contributed to some of the details related in good faith. The post is regarded as particularly isolated and depressing to a man guarding it at night.” Morning Herald [Lexington, KY] 1 October 1901: p. 1, 8. 

There was definitely something to the notion of the job being particularly depressing. [See this post on Tombstone Madness.] Here is the story of a soldier who apparently had a breakdown while guarding the Cleveland grave of President Garfield. This was before the immense tomb we see today was finished. I have not found others, so the journalist may have exaggerated.

A Soldier Becomes insane While Guarding Garfield’s Tomb.

Cleveland Dispatch to Philadelphia Press.

Joseph Kashinsky, a private in Company H, Tenth U.S. Infantry, on duty at Garfield’s grave, in Lake View Cemetery, has become insane, and has been taken to Detroit for cure. The peculiar form of insanity is melancholia, and a peculiar state of affairs came to light when the case was looked up. The men on the guard dread their duty, and several cases are reported of men committing offenses for the purpose of getting punished.

Anything or any device is used to get away from the ghostly array of mounds and tombs. This is said to have driven Kashinsky insane and his incoherent language and actions carry out the impression. One man, a veteran, said: “I dread the duty, although I am not afraid of it and do not complain, but on the younger the strain is intense. Many tricks are resorted to to escape the night watches.” Kashinsky is a young Pole, but ten months a soldier, twenty-one years of age, and until this trouble came a light-hearted, healthy young man. Cincinnati [OH] Commercial Tribune, 2 April 1883: p. 2   

Some newspapers attributed the young man’s insanity to the “Curse of Guiteau” (another post, another time), a malign hoodoo widely reported to have killed and driven dozens of people insane. 

There had been an attempt to snatch Garfield’s body before it was placed in the temporary tomb in Lake View Cemetery so guards were felt to be necessary. “The guards are almost essential to protect the tomb from the relic fiends as from the ghouls. The guards assert that were it not for their presence, and the wire screen or fence, which completely surround te tomb, that the crowds that visit it would chip off, break up and carry away vault, casket and all as relics. As it is they break twigs from adjacent trees, reach through the wires and pluck blades of grass, pick up pebbles or anything else they can seize upon.”  New Ulm [MN] Weekly Review 14 February 1883: p. 1 

The Garfield tomb was a popular tourist attraction. In 1882 there were complaints of littering, theft, vandalism, and harassment of bereaved visitors  by the “picnic masher element.”  Lake View Cemetery decided to close its doors to the public on Sundays, except for “proper persons” who could apply for a ticket of admission. [Source: Cleveland [OH] Leader 22 August 1882.] 

There was much resentment expressed in some newspapers about the expense and the “farce” of keeping up a guard of soldiers at Garfield’s grave and eventually the guard was withdrawn July 1, 1886. With this event, as well as the finishing of Garfield’s permanent tomb, a story emerged about some genuine bodysnatching: 

When Secretary Endicott ordered the guard removed from Garfield’s tomb the family and friends of the dead President were alarmed. Detectives informed them that an organized band of body snatchers had plotted to desecrate the sepulchre. It was finally decided to remove the remains to an obscure vault in another corner of the cemetery. This was accomplished in darkness by a party of four chosen friends. Pittsburg [PA] Dispatch 19 February 1890: p. 1 

The article goes on to describe how four prominent Cleveland business men, friends of the Garfield family, got a key to the holding vault, got Garfield’s immensely heavy coffin out of its sarcophagus, and carried it in complete darkness to an obscure vault in a little-visited section of the cemetery. Then they resealed the sarcophagus, locked the door, and went home, sworn to secrecy. Apparently one of the men hurt himself so badly in carrying the heavy coffin that he never really recovered. The article goes on to describe how people paid their respects at an empty sarcophagus, little knowing of the “necessary deception.”   

Today Garfield’s massive monument at Lake View Cemetery is said to be haunted by mysterious lights and perhaps the apparition of the man  himself. 

Our last case concerns some truly odd events at the holding vault where the body of President Warren G. Harding and his wife were kept until the Harding Monument could be built.  

Harding’s Tomb Guards Are Annoyed

Marion, O. Jan. 3. Lieutenant R.H. Harriman, commander of the guard detachment stationed in Marion cemetery to guard the vault in which reposes the body of the late President Harding, supplement a previous order, today issued instructions to the twenty-six men in his command to make every effort to capture a marauder, who, since the formation of the guard detachment, has continually annoyed the perpetual guard of six men. Gruesome disturbances including bugle blowing at midnight, ghostly noises by prowlers and throwing of stones in the direction of the vault make up the offense with which the individual or individuals will be charged if captured.

  Several time soldiers have caught glimpses of a man and on several occasions have shot at him. Early one morning a guardsman chased a man for over half a mile.

  It is believed by Lieutenant Harriman that the continual disturbances represent an attempt to frighten the men and to break the morale of the detachment. It is also thought that possibly people came to the cemetery to rob the graves of flowers. Elyria [OH] Chronicle Telegraph 3 January 1924: p. 8 

An Associated Press story added that “at first it was thought it was small boys, but when the disturbances kept up, the guard took it more seriously.” So seriously, that Lieut. R.H. Harriman, the commander of the tomb guards, ordered his men to shoot directly at anyone causing a disturbance. The article said also “Riot guns have been sent from Fort Hayes, at Columbus headquarters for the guard detachment here, and these loaded with buckshot will be used if the disturbances continue.”  

It seems unlikely that flower thieves or pranksters would be flitting about the cemetery, risking being shot. The stone throwing and ghostly noises almost suggest poltergeist manifestations.  

It’s a curious thing that the stories about Garfield, McKinley and Harding all refer to events at holding vaults, rather than their finished tombs. Is there something about corpses in transit or bodies not yet laid to rest that encourages graveyard intruders? 

Any other stories of presidential tomb disturbances? Signal by dark lantern to Chriswoodyard8 AT gmail.com

You’ll other tales of disturbed graves in The Victorian Book of the Dead, also found on Amazon and other retailers in paperback and for Kindle.

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead.

 

London Mourns for Queen Victoria: 1901

in memoriam queen victoria mourning handkerchief
Mourning handkerchief for the late Queen Victoria 1901 https://collection.cooperhewitt.org/objects/18730001/

MISS COLONIA IN LONDON

CONFIDENCES TO HER COUSINS ACROSS THE SEA.

February 1. My Dear Cousins,—Many, many years ago the Great White Queen on one of her first public appearances was shown to her subjects by candle light. During a Royal visit to Leamington, when she was still a child, a great crowd gathered at night outside the Regent Hotel, where the Duchess of Kent and her daughter were staying, and to satisfy the people the Duchess of Kent held the little Princess at the window while Sir John Conroy stood behind with two wax candles.

THE CHAPELLE ARDENTE.

Once again the soft glow of tapers falls on the faces of her subjects, but oh! how changed the scene. The little Princess, having wielded England’s sceptre longer and better than any predecessor, lies at rest in her island home, while her subjects, sorrowful and silent, file slowly by the coffin. From the peaceful death-chamber six stalwart bluejackets bore the Mistress of the Seas to the dining room where Princess Alice was married, now transformed into a Chapelle Ardente with some of the pomp that befits a mighty monarch. The room in which the now closed coffin rests overlooks the terrace, with Whippingham Church half a mile away, set in a charming picture of woods, and meadows, and hills. It is no grisly, gloomy chamber that the late Queen’s tenants and servants, her Osborne visitors, the. officers of her army and navy, the mayors of the island, and the Press representatives have been privileged to enter. On the scarlet dais in the centre of the chamber is the Royal Standard in silk. The coffin rests on the banner, but it cannot be seen, being covered by a- great pall of white satin, on which lie the dead Sovereign’s robes of the Order of the Garter, crimson velvet outside and ermine within. Her crown stands on the head of the coffin, its diamonds flashing in the flood of illumination. Small electric lights line the walls, and in each of the four corners are two candelabras, the tapers in which are artificial, with electric lights. The coffin is flanked by three tall silver candlesticks; at its foot is an altar in front of the French window, which is concealed by rich tapestry. The sacred table is covered with cloth of crimson and gold, on which appears the letters I.H.S. A large Greek cross stands on the table, flanked by candlesticks in which arc lighted tapers, while two other candlesticks rise from the altar steps. Above hangs a sacred picture, and over the mantelpiece opposite is another of Christ and His mother. All round the room arc palms and wreaths of flowers, tokens of love and sorrow. In one corner a silken Union Jack hangs from floor to ceiling, caught with an immense wreath of arums and laurels from the Royal gardens at Frogmore and but with this exception and that of the tapestry the chamber is entirely draped with crimson. But for the black spots on the ermine lining of the Royal cloak there would not be a sombre note in the picture. At each comer of the coffin stand Grenadier Guardsmen, with heads bowed and rifles reversed, while the Queen’s faithful Scotch and Indian personal, attendants and her equerry still continue with her in the hour of death.

Royal Collection
The royal coffin in the Albert Memorial Chapel, Windsor, 1901 https://www.royalcollection.org.uk/collection/search#/10/collection/2105792/queen-victorias-coffin-in-the-albert-memorial-chapel-windsor-castle-1901

THE ROYAL COFFIN.

The body rests in a beautiful shell of cedar wood made at Osborne. Outside this there will be placed a leaden case, hermetically sealed, and the whole will be covered by a panelled oak coffin highly polished. The coffin is being made by a firm in London who have made the coffins of the Kings and Queens and Royal Princes since George I.’s reign. It will exactly follow the lines of the coffin made for the late Duchess of Teck. The furniture is of plain brass, with square handles. There will be eleven panels, three on either side, three above, and one at each end. In the upper of the three panels above will lie an Imperial crown in brass, and under this a recital of Her Majesty’s titles, her age, length of reign, and general escutcheon. The coffin is made to fit the sarcophagus in Frogmore. There, is, I think, a general feeling of relief at the announcement that there is to be no formal lying in state. The funeral is to be simple and stately, and the Queen is to be borne through the Empire’s capital, so that her subjects, through whom she has so often passed amidst acclamation, may do her reverence on her last journey. What a contrast it will be to that magnificent, jubilee pageant, three years ago! Then national rejoicings, now

NATIONAL MOURNING.

That legend one reads in all the drapers’ shops. How superfluous the announcement seems, as superfluous as the Lord Chamberlain’s order that, “all persons do put themselves into the deepest mourning. This said mourning to begin upon Monday, the 28th day of this instant January.” All people had already done so as soon as ever they heard the sad news with a. unanimous spontaneity that proved the genuineness of their grief. I saw the mourning for the Duke of Clarence, but that was but a passing slight shadow of black compared to the present aspect of our streets. Everyone, be he lord or laborer, has garbed himself in black. The navvy wraps a black cloth round his neck, the barrister wears a deep band on his hat and a black tie. Even the laundry girl, who loves to garb herself in hues that stagger humanity, has managed to don a black hat and a black bow. We women are attired in black from head to foot, unbroken save perhaps by a touch of white. Look up a crowded street and you will see one long line of unrelieved black on each pavement. I was in a picture gallery to-day, and all the women present were as much in mourning as if each had lost a member of her own family. The very few people who still retain bright color in their hats or consider violent violet or proud purple suitable hues for complimentary mourning are so rare that their bright tints in the midst of the array of black strikes the eye with a shock of incongruity. And yet the effect does not seem so dismal as you would imagine, my dears. Black has a wonderfully refining influence and becomes us all, as you must have often noted in the case of maids and shopgirls. The crowd seems chastened, the vulgarity subdued, the bad taste blotted out, plain women look pretty, pretty women beautiful. A period of national mourning will prove, too, a useful corrective to our growing tendency towards show and garishness. An Englishwoman used to be noted for the simplicity of her costume; last summer you saw her shopping or strolling in lace and lingerie more suitable for the theatre or the ball room than for a simple walking dress. But I mustn’t begin to moralise. That is the sole function of the editor of your ‘Women’s World.’

bank of toronto in mourning for Queen Victoria 1901
The Bank of Toronto, Montreal, draped in mourning for the late Queen, 1901 http://collections.musee-mccord.qc.ca/scripts/large.php?Lang=1&accessnumber=MP-1977.76.108&idImage=153855

So far, and remember that I am writing at the beginning of the week, the mourning on our buildings has not yet assumed what I call a grisly shape, in which loyal grief is supposed to be in direct proportion to the extent of gloom that hangs over the shop front. At Windsor, at all events, there is to be no gruesomeness, no sombreness. The way to the altar in St. George’s Chapel will be carpeted with grey drugget, and there will be no sable drapery in the Chapel, hangings of royal purple taking its place. The Queen’s pew is even now draped with purple. It is to be hoped that the Royal example will be followed by the loyal Londoners. There are signs, however, that dismal draperies will be much more in evidence as the week draws to its close. In Fleet street one large furniture shop has already overshadowed itself by two huge sable curtains, caught up with white. Other establishments have hung from their balconies dark black cloth, fringed with white cord. Opposite our house an artistic potter has hung out a black banner bearing a silver crown and “V.” and violet letters” “R.I.P.” In one window the Queen’s portrait bordered by white heathery sprays is lit by two candles, while from the top of the building depends a black canopy, in the centre of which appears a shield with inscription: “We mourn our Queen and Mother.” Most shops content themselves with mourning shutters, a black plank placed perpendicularly in the centre of each window, and with flying the Royal Standard and Union Jack half-mast high, thus introducing a touch of color into the scene. With violets, purple and white, as well as black; available for the decoration of shop windows, you would have expected some simple and yet harmonious effective arrangement of the mourning goods displayed. I made a little tour of the fashionable dressmakers and drapers yesterday, but was disappointed in the lack of system—the absence of any dominant idea scheme in the windows. Black hats and toques and bonnets succeeded each other in unorganised monotony, black gowns and blouses were mixed with white in aimless array: and rolls of black cloth lay side by side with the uniformity of soldiers on parade. Occasionally someone, more enterprising than the rest, festooned the windows with black and white and violet muslin. In this respect the men’s shops made a more effective show than ours. With white shirts, white handkerchiefs, and black ties and scarves they contrived some striking combinations. One man hung alternately long full black scarves and white cambric handkerchiefs, over the top of which fell narrow black ties, such as men tie in bows. Another had arrayed his shirts in rows, with a wide black band diagonally across each shirt.

Prince of Wales feathers at Queen Victoria's funeral flowers

The florists made little difference in their usual display, giving perhaps more prominence to violets and white flowers than to brighter-colored ones. One Regent street shop displayed a Royal Crown in gold mimosa on a cushion of purple violets. Others showed wreaths of laurels or palms tied with white ribbon. Fuller’s confectionery windows were filled with puffed violet nun’s veiling, in which nestled dark chocolates. A stationer’s was full of black-edged and grey writing paper, and menu cards and ice case’s ornamented with sprays of violets. The hairdressers’ models were robed in black bodices. Everywhere are displayed portraits of the Queen draped in black, and these the people throng to buy. In the way of mourning jewellery there is little to be seen. No one has yet produced a cheap medallion or other memorial of the Queen that can be universally worn as were the buttons of the various generals at the war. The people would eagerly wear a simple, artistic memorial and treasure it in remembrance of their good Queen. One industry has received a strong impetus —that of Whitby jet, the demand for which had much declined. Jet is a fossil substance found in beds of lignite or brown coal, and there are large veins of it near Whitby, which port, in anticipation of a revival of the trade, had stored a large quantity of the best local jet, Many hundred pounds’ worth have already been despatched to London and the big provincial towns. In the jewellers’ windows here you see jet muff chains and hair combs. Whitby jet brooches and French jet waist buckles, jet aigrettes, jet and beaded bags, purses, safety pins and hat pins, jet necklaces and cut jet collarettes, initial safety pin mourning ‘brooches, jet necklets with pendant hearts of jet. Gun metal, too. is being utilised for mourning card cases, studs and sleeve links, and purses. Oxydised brooches of heart’s-ease or four-leaved clover, set with two or three diamonds or pearls, are also fashionable. Diamonds and .pearls, of course, are mourning wear, and the trade in these jewels will not suffer substantially. Those who like those bead necklaces and chains so fashionable now will no doubt be able to get them in amethysts and crystals, such as Miss Cockerell sent Princess Henry of Battenberg. The late Queen herself ordered some of jet and onyx for her own wear, so I daresay a good many people will be seen with similar necklaces in remembrance of her.

It. is at present hard to estimate the effect of the nation’s mourning upon trade in general. For the moment, there has, of course, been widespread loss in many directions, making the blow all the harder after the period of depression caused by the war. Entertainments, banquets, and other public functions have been abandoned. The value of thousands of pounds’ worth of flowers for table decorations has been lost, singers and society entertainers find their vocation for the present gone, and the decision of the managers of the principal theatres to close until after the funeral will cause distress to thousands who at this time of year depend on the pantomimes for their livelihood. Home managers, to prevent their employes being suddenly reduced to starvation, are keeping open their theatres every night save on that of the funeral. It is one thing to keep open a theatre and another to get the people just now to come to be amused, so that in all probability the opening of the theatres will simply mean that the employes, who only get paid for the nights they perform, will benefit at the cost of their managers.

While the drapery establishments for the time being will be largely drawn upon for mourning materials, it is evident that their general business will largely decrease. In the first place, black lasts so much longer than lighter colors, and many little fancy fal-lals that we should purchase for our adornment, at other times will be dispensed with. Again, a large proportion of the middle class still make their old things do for the occasion, and content themselves with cheap black blouses and scarves, and retrim the black hats that have been so fashionable of late.

Although the Court is directed to go into mourning for a whole year it is unlikely that the people will go garbed in solemn suits of black for so long, nor will crape be at all generally worn except by those in close connection with the Court.  In all probability, after a couple of months, as the winter draws to a close, (and, en passant, it is evident, that at no other season could the loss caused by the sudden transformation have been less), the black will be relieved by touches of white, and as the summer approaches subdued shades will gradually come, into wear—greys, lavenders, violets, purples. mauves–brightening steadily until Edward VII. and Queen Alexandra establish their Court definitely in the metropolis. The re-establishment of Court gaieties and functions in London in 1902 should lead to a, great revival of trade, that will more than compensate for the present year’s gloom. The King and Queen will appear more often among their subjects, Drawing Rooms will be held at night instead of in the afternoons—in fact, there will be some Court life and brilliancy such as has been practically lacking ever since the Prince, Consort’s death.

Tales of her sympathy and reminiscences of her kindly acts are legion….Prince Albert had just died, and when the bereaved Queen reached Balmoral, a few weeks after his death, she found the blinds of one of her cottages drawn. The master of the home had gone where prince and peasant are equal, and in his cottage the Queen sat with his widow. Together they wept, all earthly distinctions lost in their common sorrow. “I cried and the Queen cried,” said the cottager; “and when I begged her to pardon me for crying so bitterly, she said to me: ‘I am so glad to have someone to cry with who knows just how I feel.'”

And how are we to keep her memory green in our hearts? Someone suggests that we should retain her portrait on some of her stamps, another that we should ever improve the morality of the nation, and follow the example set us by her own virtuous We; a third— that we should have an annual holiday, a “Victoria Day,” in her memory. May 24 here is not celebrated as a public holiday, and, it is said, is too close to the Whitsun festival. In the colonies, however. “Queen’s Birthday” has become an institution, and will surely remain so in remembrance of one who at all events to all of us out of our teens, will always be referred to as the Queen.

Evening Star 11 March 1901: p. 2

Mrs Daffodil’s Aide-memoire: To-day [2 February 1901] is the anniversary of the State Funeral for Queen Victoria, held in St. George’s Chapel, Windsor. The letter above was written by a New Zealand correspondent resident in London and gives an evocative look at mourning in the Capital for the beloved Queen.  The descriptions of shop windows and florist displays are particularly interesting, describing as they do, the long-lost ephemera of national mourning.  While no doubt the window-dresser at Fuller’s confectionery had the best of intentions,  Mrs Daffodil must challenge the assumption that dark chocolates are suitable for mourning.

Mrs Daffodil invites you to join her on the curiously named “Face-book,” where you will find a feast of fashion hints, fads and fancies, and historical anecdotes

You may read about a sentimental succubus, a vengeful seamstress’s ghost, Victorian mourning gone horribly wrong, and, of course, Mrs Daffodil’s efficient tidying up after a distasteful decapitation in A Spot of Bother: Four Macabre Tales.

Chris Woodyard is the author of The Victorian Book of the Dead, The Ghost Wore Black, The Headless Horror, The Face in the Window, and the 7-volume Haunted Ohio series. She is also the chronicler of the adventures of that amiable murderess Mrs Daffodil in A Spot of Bother: Four Macabre Tales. The books are available in paperback and for Kindle. Indexes and fact sheets for all of these books may be found by searching hauntedohiobooks.com. Join her on FB at Haunted Ohio by Chris Woodyard or The Victorian Book of the Dead. And visit her newest blog The Victorian Book of the Dead.