In 1700, English law changed to allow everyone, regardless of status, to be buried in a coffin. Before this, coffins were typically reserved for the wealthy, while poorer individuals were usually wrapped in a shroud and laid directly in the ground. The only coffin they might encounter was the "parish coffin," a communal vessel used to transport the deceased to their burial place. This practice extended to the British American Colonies, whereby in 1704, coffins were widely adopted, as seen in colonial Maryland, where their use reached 90%.
The coffin played a significant role in English mourning customs, which also took root in Colonial America. The word "coffin" originates from the Old French term "cofin," meaning a small basket, and in Middle English, it could mean a chest or container. During this period, coffins were generally hexagonal, with a tapered design to fit the shape of a human body. While four-sided coffins existed, the hexagonal shape became the standard in 18th-century England, dominating funeral practices.
This hexagonal style was also prevalent in the American Colonies from the early 1700s to the mid-19th century. However, a shift began with the American Civil War (1861-1865), which saw the rise of rectangular coffins. Before the war, American coffins were typically plain and made from wood, with little decorative hardware, unlike those in Britain. The Civil War, however, led to significant changes in American funerary practices, including the design and terminology of burial containers. The term "coffin" was gradually replaced by "casket," a word that suggested a container for valuables, reflecting a shift towards a more refined and respectful approach to burial. This change in name and design marked a shift in American attitudes toward honoring the deceased.
In eighteenth-century New England, funeral attendees were often given funeral tokens—typically a pair of gloves or a ring—to symbolize their sorrow. The gift of gloves was considered essential at funerals during this time. Common people might give out a few pairs, while well-to-do families would distribute them to all attendees, sometimes in quantities reaching the hundreds.
The practice of large-scale funeral glove-giving in New England reflects significant societal developments. Around 1700, gloves, long regarded as signs of honor, became more accessible and affordable. This shift transformed gloves from a minor and irregular part of burial ceremonies into a central element of the increasingly elaborate "large funerals" hosted by the elite. The generous distribution of gloves became a powerful symbol of mutual connection, enabling wealthy families to affirm their commitment to their local communities.
Despite the growing expense of large funerals, which led to criticism and even a ban on large-scale glove-giving in Massachusetts, the practice persisted until the revolutionary era. It was only through a pre-revolutionary reform movement aimed at changing public opinion, coupled with the disruptions of war, that the so-called "new mode" of funerals without gifts triumphed. This shift allowed elites to establish less inclusive funerary practices, thereby reshaping their relationships with their localities.
To avoid what Puritans considered idolatrous Catholic rites from their European homelands, New England funerals excluded eulogies and sermons. The funeral service was mostly silent, distinguishing it from Catholic funerals. Written verses or laudatory messages were affixed to the bier and later gathered and published.
Typically, there were two, sometimes three, sets of pallbearers. The body was carried from the funeral service to the cemetery, which could be a considerable distance away. If the cemetery was particularly far, a second set of underbearers was appointed to share the physical burden. The younger men, known as underbearers, carried the bier, while older men carried the pall, a cloth spread over the coffin.
Caskets were simple oblong boxes, and gravestones were plain slabs of stone with inscriptions. Unlike other regions, which buried their dead in church graveyards, most towns in New England set aside land to create common community burial grounds.
New England funeral services were community events attended by the entire town, as people were expected to dedicate time and attention to the death of a neighbor. The Puritans were taught to fear death, with ministers frightening young children with explicit details of Hell and the possibility of torment for their sins. Children were further instilled with this fear by exposure to dead bodies and public hangings, and they were regularly reminded that their presumed end would be in Hell. A common fantasy of the period was that God might forgive one's sins and grant entry to Heaven, although one's fate was believed to be determined at birth.
In the latter part of the 17th century, New England funerals became increasingly elaborate. Embalming, though practiced during this period, became more widespread in the United States during the American Civil War. This change was driven by the need to preserve the bodies of servicemen who died far from home, allowing families to transport their remains for local burial. Headstones also grew more ornate during this time.
Liquor, often consumed liberally, became a significant part of the funeral ritual. Preparations for the funeral began immediately after a person died: the body was washed, embalmed, and laid out to rest in the family home or church for up to four days while the family made funeral arrangements.
In New England, assistance was promptly given to the house of mourning. Women flocked to do household work and prepare the funeral feast, while men brought gifts of food or household necessities and offered advice and help. The night before the funeral, a gathering reminiscent of an Irish wake took place, featuring feasting and drinking. Much New England rum was consumed at this gathering, as well as before the procession to the grave. After the interment, the whole party returned to the house for an 'arval,' where they drank again.
The funeral rum bill often became an embarrassing and burdensome expense for a bereaved family for years. This liberal serving of intoxicating liquor at funerals prevailed in every settlement in the colonies until the temperance movement in the 19th century.
Throughout New England, funeral expenses were notably high due to the costs of rum, cider, whiskey, lemons, sugar, and spices. One custom in Colonial New England was to send a funeral invitation along with a pair of gloves to each friend and relative invited to the funeral. These gloves, which could be white, black, or purple, often added significant expense to the event. For prominent individuals, thousands of pairs of gloves might be distributed to guests, and the minister always received a pair. Additionally, those of higher status in the community were given scarves in addition to gloves.
It was common for families of the deceased, particularly the wealthy ones, to create mourning rings and give them to family, close friends, and the minister. These rings were typically made of gold, often enameled in black or black and white. They were frequently decorated with symbols of death, such as a death’s-head, a coffin with a full-length skeleton lying in it, or a winged skull. Sometimes, the rings held a framed lock of hair from the deceased. On occasion, the ring was shaped like a serpent with its tail in its mouth. Many rings were inscribed with messages such as "Prepared be to follow me" and were handed down through generations.
As the years passed, New England funerals became increasingly ostentatious, with expenses reaching up to 20 percent of the deceased's estate. Colony leaders sought to limit the expense and ostentation by imposing a 50-pound fine for anyone found distributing wine, rum, or funeral rings; restricting gloves to pallbearers and clergymen; and limiting the number of times a bell could be rung to control undertakers' charges for bell-ringing.
In preparation for a colonial funeral, people often hung black bunting on various objects such as mirrors, pictures, and even horses' backs. Black bunting was also frequently hung on houses. The quality of the bunting and the size of the funeral were determined by the notability of the deceased.
Coffin plates are decorative adornments attached to coffins that often contain inscriptions such as the name and death date of the deceased or simple terms of endearment. Typically made from soft metals like lead, pewter, silver, brass, copper, or tin, the choice of metal reflects the plate's function or the status and wealth of the deceased. For a basic funeral, a simple lead plate would be inscribed with the name, date of death, and often the age of the departed, then nailed to the lid of a wooden coffin. In contrast, high-status individuals could afford a plate made from more expensive metal with an elaborate design.
Coffin plates date back to at least the 17th century and were initially reserved for the wealthy. Over time, more people were able to afford this luxury. By the mid-19th century, the Industrial Revolution had significantly reduced the cost of coffin plates, making them accessible to almost every family.
As coffin plates became more popular, a trend emerged in which they were removed from the coffin before burial. Loved ones often kept these plates as mementos of the deceased, a practice that peaked in the late 19th century.
The tragic drowning of six young people in Nine Mile Pond on April 29, 1799, must have been a heart-wrenching event for the community of North Wilbraham, Massachusetts. The affected families, who were part of the "North Wilbraham High Society," were undoubtedly devastated by the loss. This heartbreaking incident inspired a significant community response.
To add to the sorrow of these God-fearing people, their pastor was absent at the time of the tragedy. Consequently, the funeral services for five of the victims were conducted by Rev. Charles Backus of Somers, Connecticut. Rev. Mr. Witter, the local pastor, preached two memorial sermons the following Sunday, May 12. His absence was due to illness, which also prevented him from being with Dr. Merrick's family when Miss Merrick was recovered from the water. Her funeral was conducted by Rev. Mr. Vennilyes on the morning of May 16.
This event left such a profound impression on the region that the boat involved in the incident was placed on a wagon, draped in black, and taken through many of the towns in the Connecticut Valley, serving as a somber reminder of the tragedy.
Another popular tradition in the 18th century and beyond was to write a ballad or a poem about a tragic event, especially when someone young had died prematurely. In and around 1870, a copy of an "Ode" was discovered in an album owned by Esther M. Isham. This "Ode" was written in memory of those six young people who drowned in Nine Mile Pond.
An Ode
Hark! hear the tidings, Wilbraham in mourning. Girded in sackcloth, and her cries ascending; Fathers and mothers weeping for their children, Deep in the billows.
Six youthful persons, for their own diversion. See them a-hastening to a pond for sailing; As soon embarked, see them plunged headlong; Sight how affecting.
Oh the distraction of the few beholders. Just now a-pleading for a passage with them, Now hear them screaming, running, crying, Cannot relieve them.
Now see them sinking, rising, floating; Death seizes on them, tender life is yielding; Now see them sinking watery tombs receive them; Rising no more.
Now tidings spread, now clothes the street in mourning; See horses running, men and women flying; Each heart is pained and the ground bedewed With flowing tears.
Oh the distraction of the tender parents ! See them advancing, overwhelmed in sorrow; Read in their faces anguish in their bosoms, Pleading within them.
See them in anguish walking the mournful shore, Looking and wishing, had they arms to reach them. Willing to plunge the watery mansions for them. Prudence refuses.
Now grief within them struggles for a passage; Crys out in anguish, Jesus send thine angels With some refreshing waters from the fountain, Or we shall perish.
While some are mourning others are a-sounding. Searching the bottom for the drowned bodies; Deep from the watery tombs they quickly raise them. One still remains.
Now on the mournful shore the corpses are lying, Just now all action, little thinking danger. Now hearing judgment from the great Redeemer, Not to be altered.
Oh see the parents bending o'er the bodies; See tender mothers wipe their drowned faces. Oh say. Spectators, did you read the anguish Wrote in their faces?
Are these our children? Oh how cold and lifeless, Death, dust and ashes, cold as clay their faces. Mothers sit in silence, sleep in death's embraces But still our passions.
Wisdom hath mingled this cup of trembhng ; May we not murmur, but with patience drink it ; Parents of heaven, while we wade the billows, Hold us from sinking.
Just are Thy dealings, Thy decrees eternal, Let not sinful mortals question wisdom ;• Never wish to turn a leaf of heaven's secrets, Waiting contented.
Graves are prepared and the day appointed, Thousands attend the solemn day of mourning, While from the desk a solemn warning given, Each heart is bleeding.
Once more behold the poor, distressed mourners ; See them approaching near the breathless bodies; Read in their faces the tender ties of parents, Mingling their sorrows.
See them advancing to the silent mansions. In solemn order see the string of coffins Borne up by bearers and a train of mourners Following in tears.
Farewell our children, till the great archangel Shakes the creation with the trump of heaven, Then hope to meet your children, joined with saints and angels, Hail the Redeemer.
For more information about the Nine Mile Pond Tragedy, please read the story titled The “Melancholy Event” of 1799. This account provides a detailed narrative of the tragic incident and its impact on the community of North Wilbraham, Massachusetts.
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