Victorian London was a charnel house of the dead; a city oozing horror and nowhere more so than a small chapel where they danced on the dead.
By 1842 London was the modern mega city of the world. For some of her 2.5 million inhabitants it was an exciting, fashionable and thriving metropolis. For many it was a city of squalor, decay, epidemics and early death and the disposal of the dead was becoming an increasing problem for the living.
London’s population had exploded but the authorities did not plan for the increasing numbers of the dead. Burial grounds and churchyards were filled beyond capacity with coffins stacked on top of each other in deep shafts. Open graves sat just feet from the living world. The dead lay amongst the living while
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Enon Chapel was opened in April 1822 by a corrupt and greedy Baptist minister, Mr W. Howse. The chapel was built over an open sewer in Clements Lane, close to the Strand. The local residents suffered from appalling smells, vast numbers of rats and an atmosphere so putrid that it rotted exposed meat within hours. The local children noted the insects and flies crawling out of the coffins and vaults and nicknamed them ‘body bugs’. It wasn't much better for the congregation either, who regularly passed out during services.
The cause lay under the flimsy floorboards but it was only discovered in 1839 when the authorities wanted to replace the open sewer. They made a grim discovery. The chapel was a charnel house that defied sanity. Offering far cheaper services than his rivals, Howse had over the years buried an estimated 12,000 bodies in a space fifty-nine feet by twelve. Vast numbers of decomposing bodies were separated from the living by a few inches of earth and some flimsy floorboards. To pack-in more bodies Howse emptied the coffins and burnt them for firewood. He dowsed bodies in quicklime for quicker decomposition, dumped human remains to fester in the sewer and loaded carts to discard into the Thames and landfill at Waterloo Bridge. He had got away with it by exploiting the fear many had of body snatchers removing their loved ones. They believed that the churchyards were more secure than more open burial grounds
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Eventually campaigners, led by the sanitary reformer George Walker, took over the chapel in 1847 and starting exhuming the dead, moving the remains to the new Norwood Cemetery. This process became another spectacle for Londoners who gathered to stare at the “pyramid of bones…exposed to view”4.
Enon Chapel was not the only place where such practices occurred, but it was the most notorious and provided useful propaganda horror for reform campaigners such as Walker. The government finally responded to the pressure, passing the Burial Act in 1852 that closed burial grounds in the city. It paved the way to the development of the great Victorian cemeteries of Highgate, Nunhead and Kensal Green.
Clements Lane has become St. Clements Lane but the chapel is long gone, demolished for development. The present site is now home to the London School of Economics and the Law Courts. London is a clean and efficient city but its foundations and compacted layers are soaked in the effluence and mixed with the bones of its ancient
I then traveled to Beaty’s Funeral home in Mineola, Texas. Upon my arrival I spoke with David Goff, he advised that the nun sisters came down to visit the grave site and they came and asked him about the headstone. David Goff stated he told them that
In the article, the statement “4,000 Silent Graves” was about when 4,000 Indians were left on the trail they had took to the Indian Territory. They had died from disease, cold, and hunger. Because they had to keep on moving, they left their loved ones’ bodies along the trail. It must have been devastating to leave their loved ones behind. They couldn’t give them a proper burial. The sadness they must have felt must have been unbarring.
With the graveyards filled to capacity, some resorted to throwing their dead into the dark waters of the Rhone. Eventually, mass graves were dug and provided a place to dump the corpses. In London, such burial pits sometimes proved inadequate to receive the dead, with bodies overflowing their layered stacks within the trenches. (684)
Public burial sites were intended to serve the whole community and are closely integrated into community history. The sites carry multiple social and political
Imagine a scene as you might find in hell, but in the context of medieval times. Rotting, disfigured bodies line the muddy trenches on the outskirts of town accompanied by numerous wheelbarrows. Under the veil of darkness, fuzzy tiny creatures scurry between the wheelbarrows and trenches. At another section of the town, the ground seems like a blanket-- as if it is covering something large beneath it and with shovels to decorate it. A few feet from the unleveled ground, was the residential area where houses lined the streets. Some of those houses were covered with boards while others seemed to be vacant. Overhead, a smell of death lingers in the air with the scent of smoke from the blazing fires around town. As crowds of people walk by, they bend their heads down to take whiffs of their plain white handkerchiefs and
When America was first starting off, there were some tensions within the colonies. Some of the tensions led to rebellions. Two rebellions that come to mind, is the Bacon rebellion and the Pueblo rebellion. They both showed how America had tensions with different groups of people. They both transpired because the lower class was being oppressed. Even though they were different they both pointed out the tensions in the colonies.
Third, a body may be placed in a deliberately excavated feature without the inclusion of grave goods. Fourth, a body may be placed in an excavated feature with the addition of grave goods or the marking of mortuary space. Fifth, re-excavation and removal of a buried body would indicate deliberate burial. Lastly, a body may be deliberately placed in an excavated feature with more formalized inclusion and placement of grave goods.”
To study the inner anatomy of the human body, scientists needed cadavers, or dead bodies, to dissect. At this time, there was very limited access to cadavers, which led to body snatching, also known as grave robbing, becoming extremely common. Surgeons and anatomists would go
King Richard III’s grave was found in a parking lot in Leicester, England. The grave appears to have been dug very quickly and without an opportunity to measure the body before hand. It also showed that Richard was buried without a coffin, and was just lowered into the grave that was too small for him. There wasn't any type of clothing or covering found in the grave. The way the body is arranged suggests that it was lowered feet first and head last which explains why the legs were straight, but the head was propped against one side of the grave. His hands were crossed
We usually think of crypts as graves or coded messages, similar to the letter in Have His Carcasse. The notion of a crypt, however, contains a deeper psychological meaning. Crypts deal with the ideas of introjection and incorporation. These concepts identify the alternative ways in which the psyche handles trauma. When the psyche introjects a trauma, the trauma melds into the subconscious. If the psyche successfully assimilates the trauma, it unites with the rest of the psyche, much like a cube of ice (the trauma) melting in a glass of water (the psyche). Incorporation occurs when trauma embeds itself into the psyche, but remains separate and, therefore, separable. If we return to the idea of the psyche as a glass of water, incorporation resembles what happens when a Ping-Pong ball (the trauma) drops into a glass of water. The ball remains a lump in the psyche. Jacques Derrida wrote about the crypt “sealing the loss of the object, but also marking the refusal to mourn . . . I pretend to keep the dead alive, intact, safe (save) inside me, but it is only to refuse, in a necessarily equivocal way, to love the dead as a living part of me, dead save in me, through the process of introjection, as happens in so-called normal mourning” (“Foreword” 17). The tomb stands then as an incorporation of the trauma of death. We physically mark the place of rest as a mirror of our inability to assimilate that trauma
Now I was led to examine the cause and progress of this decay and forced to spend days and nights in vaults and charnel-houses. My attention was fixed upon every object the most insupportable to the delicacy of the human feelings.” (4.3) This quote was said by Victor and it means that the churchyard was full of bodies which could be used to make the monster.
When burying a dead body into the ground there are several processes of decomposition going on that leave out foul odor deep into the ground that can cause diseases spread and completely contaminate the whole area depending on the scope that the cemeteries cover. The effects of these
At the time, to own or stay at a haunted house is considered to be the height of fashion. There is something romantic about a haunted house as that means something forbidden went on in the house before a great tragedy. However, the colonial house they have been able to lease, while not haunted, is “queer;” or why else would they have been able to lease the house so cheaply.
The end of October and beginning of November two very different yet also seemingly similar celebrations take place. Halloween (or All Hallows’ Eve) is celebrated on October 31 in several countries including the USA. It has its roots in pagan celebrations for the end of the harvest season, various festivals of the dead, and the Celtic Samhain festival. Day of the Dead (or Dia de los Muertos) is a Mexican holiday, which is also celebrated in parts of Latin America and in the U.S., to remember and pray for family and friends who have died. It takes place on November 1. Neither of these holidays are religious in nature, but each holds their own unique set of symbols and traditions some of which go back hundreds of years. Both of these holidays are in place to bring the living closer to the dead and to connect the two realms.
The death penalty was put into action and has been enforced since the eighteenth-century B.C, this is when the laws were first established for the death penalty. In 1608 Captain George Kendall was the first man to ever be executed in recorded history. Throughout history you see how the death penalty changed according to religion, race, and the severity of the crime committed. In the Code of King Hammaurabi of Babylon, he codified the death penalty therefore setting precedence for 25 different crimes, thus informing people what to expect for the crimes they committed or planned to commit. Draconian Code of Athens made death the only punishment for any crimes committed in the Seventh Century B.C.