When Life Began

In my last post, I wrote about some of the Normandy/Kreis Saarburg customs and superstitions at the end of life. At the beginning of life, there were also unfamiliar customs which were observed and firmly held superstitions which are little known in our own day.

The book I'm using to describe birth customs, LA NORMANDIE, is the one I used in the last post. In detail, it describes the life of a woman of Normandy from the time she conceived a child until a few weeks after the birth. Since death and burial customs were so similar in Normandy and Kreis Saarburg, I believe the same must be true for the pregnancy and birth stage of life.

In Normandy, and probably in Kreis Saarburg, the pregnant woman had to be extremely cautious for the months that she carried her child in her womb. Dangers were difficult to avoid if the the old wives' tales were believed.

What were these beliefs? Here is a sample:

*Don’t look at ugly things. If you look at the lame, the hunchback, the dwarf, or anyone with a disfigurement, then your newborn may be disfigured or have physical deformities. Try to look only at beautiful people." This superstition, according to the LA NORMANDIE's author, Hippolyte Gancel, often caused marital jealousy. (And pity the woman who had an ugly husband)

*Have nothing to do with the itinerants who come with bears, monkeys, apes or other hairy beasts.

*Avoid hare and fish or the child may have a harelip or brain deformities.

*Do not to look on the dead, sit up with the dead, or sprinkle the dead person with holy water so that your child will not be born dead.

*Do not raise yours arms too often or the umbilical cord may wrap around the baby's neck and strangle it at birth, nor should you hold a child on your lap.

*You must not give in to any intense craving for berries (strawberries, currants, raspberries) or the child will have a birthmark on its body.

At the first labor pains, the midwife was called. Doctors were only called in case of disaster, and probably they were not available at all in the small villages. Upon arriving the midwife started the heating of a generous quantity of water at the fireplace. She pushed the men, young children, and even the husband out of the room. Pious figures were hung where they could be seen from the laboring woman's bed.

The mother did not usually give birth in bed but on a table which was covered with hemp sacking cloth that was placed near the fireplace. Or the woman might sit at the foot of the bed for the delivery.

Immediately after the birth and the announcement of the sex, the midwife separated the infant from the mother and cut the umbilical cord. When the placenta was expelled, the cord and placenta were buried, often at the foot of a rosebush. In Normandy, noted for its dairy products, the new child was rubbed with fresh butter. One or two drops of the mother's first milk were placed on the baby's eyes to prevent opthalmia. If the baby was a girl, her nipples were pinched so that when she became a mother, she would be able to nurse her baby without difficulty. The mother was helped into her bed and the baby was placed in a basket or a cradle. The cradle was usually lined with a sack filled with the hulls of oats. The baby, most often, was wrapped in linen in the fashion of a mummy to protect against colic and deformed legs. It received only sugar water the first day or two after birth. Then it was nursed. Cradle confinement went on for 10-12 months, with the baby being taken from the cradle only three times a day unless there was a grandmother living with the family.

After the birth, by Catholic Church decree, the new mother was forbidden many activities for about three weeks. However cleaners and housemaids were allowed to work sooner - in nine days. During this time, the woman was judged impure and could not show herself in public. She did not cut bread since it was believed it would not last if she touched it. She could not handle the milk because it would turn sour. She could not touch any meat for fear it would spoil. She could not pull water from the well because the water might become contaminated.

Finally the woman was allowed back into society after a ceremony of ritual cleansing, called churching. In Normandy the mother, accompanied by the midwife, went to the church for the act of purification. The midwife brought a loaf of bread that she had made especially for the occasion. The mother knelt in the last pew. There was a “low mass” and then the priest performed the churching ritual. After he blessed the mother, he blessed the bread and took off the first small piece. Some of the blessed bread was given to family and friends who were present. A small piece was kept forever; supposedly that piece would never mold.

The idea of women being thought "unclean" until purified may seem discriminatory and sexist to those of us born in later centuries. But the superstitions and the church ceremony probably helped mothers regain much needed strength before they returned to house and field work. In the book "German Women in the Nineteenth Century," W.R. Lee cites statistics to show that infant mortality was highest in those area where the mothers returned to agricultural labor within days after birth. Breast feeding when the mother was engaged in field work was sporadic at best. Yet breast feeding was far healthier for the infant than a diet of unpasteurized cow's milk. In addition, infants often were brought to the fields while the mother worked, whatever the weather conditions might be. Even three weeks at home, restricted to quiet activities, was a help to both mother and child.

And now to my own mother's belief in one of these Normandy superstitions. Mom had been told that one should not look at unpleasant things while she was pregnant. So she took special care to avoid a particular man in our tiny Wisconsin village. This man, "Little Mike," was a little person who in those days was called a midget. One day, as Mom went up the concrete steps of the town's general store, Little Mike came out of the store and moved directly into her path. Of course, she had to look at him. Many years later, she confessed to me how silly she felt because she had believed that superstition. She laughed as she explained how she unwrapped my blanket fearfully in those first moments that she held me in her arms. She had to see how long my legs were.

Just to satisfy your curiosity, I am 5' 6" tall - but I do have rather short legs!

Sources:
GERMAN WOMEN IN THE NINETEENTH CENTURY, edited by John C. Fout, c.1984.
LA NORMANDIE: LA VIE QUOTIDIENNE DES NORMANDS, by Hippolyte Gancel, n.d.

When Life Ended

Photo from Ernst Mettlach


Three weeks ago a very good friend of mine died at age 87 after a few days of hospitalization. As I took part in her memorial service which was attended mainly by those of us who had had the good fortune to know her and which was carefully arranged by a local funeral home, I found myself thinking about the many differences between the funeral customs of our European ancestors and of those of our own day. From what I had learned from a book, LA NORMANDIE: LA VIE QUOTIDIENNE DES NORMANDS, by Hippolyte Gancel, a death in small Normandy village in France was a community affair, involving almost everyone in a final ceremony commemorating the life of one of their own. I knew it was much the same for the people living in small towns and villages in the Trier region.

The friend who had just died had helped me to translate sections of the book by Monsieur Gancel, including the section which described death and burial in rural France in the 19th century; and since she was a partial inspiration for this post, let's start with that information:

In Normandy, when an illness was judged to be very serious, the priest was called, and he gave the last rites of the Catholic Church. Then there was a period of intense anxiety while the sick person hung between life and death. A crucifix was put on a small table or chair along with a plate filled with water that had been blessed as part of the Easter rituals. Resting in in was a sprig of the palm branch which was blessed on Palm Sunday.

If death occurred, the eyes of the deceased were closed. One last prayer was said and then the burial preparations began. The pendulum of the clock was stopped. The windows were shuttered or curtains pulled. The blessed candle was replaced with a tallow candle or perhaps a pair of wax candles. The mirrors were covered, and the photographs of anyone who had died were turned to the wall. If the farm had bees, black crepe was attached to the hive and left there until the mourning period was over.

Someone went to notify the priest so that after the ringing of the bells for the angelus prayers, the bell could be tolled. According to the number, sounds, and duration of the tolling, the age, sex and station of the person was made known. The knell continued to sound after each angelus until the burial. (The angelus was rung from the church at 6 a.m., 12 p.m. and 6 p.m.)

From the time of death until the funeral, relatives, neighbors and friends sat with the body of the deceased. They received visitors. On a table they had a crucifix and a plate of holy water, again with a piece of the blessed palm in it. Those who watched were always provided with food and drink. Each night collective prayer again united relatives, friends, and many neighbors. Sometimes the priest or the sacristan participated, bringing the parish crucifix.

The morning on which the funeral was to take place, the joiner who had made it came to close the bier. The coffin was placed on two chairs and the instruments of blessing were placed at its foot.

The usual custom was for the parish priest to come to the dead person’s home along with all who were to assist in the burial. A cortege was organized. At its head a children’s chorus member carried a bell and rang it before each house. A parish official carried the draped cross, followed by the priest and then by the children of the choir, one of whom carried a lighted lantern symbolizing the eternal life of the deceased. Several meters behind, the coffin was carried on the shoulders of men called pall bearers or porters. If the bier had to be carried some distance, they would relieve one another and pauses were provided at houses along the way where chair were put out to receive the bier. The porters were offered something to drink.

I had sent a description of the Normandy traditions to Ernst Mettlach who lives in Germany to see if he knew anything of Trier area funeral customs of the 19th century. As he has so often, he provided me with just the right information. He took the time to contact knowledgeable experts about burial customs; and they confirmed that the customs of Normandy were similar to those of the German regions, with a few regional exceptions from place to place. For instance, in the German Eifel region, the body in the coffin was always directed with the head toward the cemetery to make the farewell easier for the soul and to prevent the soul from desiring to return to the living.

Ernst, of course, also asked his mother about death and burial customs of her time; and she told him of the death of his great-grandfather and her grandfather, Wilhelm. Soon after Wilhelm died, she said, the neighbours and relatives came, washed him, and dressed him in his best clothes. His eyes and mouth were closed to make him look peaceful; and the eyes and mouth had to be held in place with a bandage until rigor mortis set in. His hands were crossed as if in prayer, and so that a cross or a rosary could be placed in them. The windows were opened so his soul could fly to heaven. Ernst's mother said that the mirrors were not covered and the clock was not stopped as in Normandy. She also remembered that she changed the socks of her Grandpa each day. She said she still remembered the smell of the lavender in the room. When all was prepared, a vigil known as a wake was kept for Wilhelm for three days. He lay in the bedroom in the upstairs of the home. Almost all of the village assembled; it was a thing of respect. Those who kept the vigil sang and prayed, and the men drank Viez and Schnapps.

On the funeral day, the coffin was placed in front of the house and was then brought in a procession through the whole village. The house was decorated as you can see in the picture above. The crucifix was very important; it was a special crucifix called a "Versehkreuz" in the Trier region. Every household had such a crucifix, and it was only used for burials. "Verseh" comes from the verb "versehen", which means "to provide". Two blessed candles stood left and right of this cross, along with a small bowl with blessed water and a palm sprig. (The crucifix in the picture was handmade by Ernst's grandfather, and it is now in the possession of his mother. It was again used during the burial of her mother and father.)

Today as well as in the past, the church bell rings in the German villages to announce a death just as it used to do when I was growning up in my small farming village in Wisconsin. I remember counting as the bell tolled, hoping for many tolls. That would mean it was someone old who, after a long and good life, had died; it was not a young person who had not really lived to accomplish his or her dreams.

In our time we speak of the need for closure after a death but find it hard to achieve it. Our ancestors may not have known that word, but they certainly knew how to go about it.

Sources:
LA NORMANDIE: LA VIE QUOTIDIENNE DES NORMANDS, by Hippolyte Gancel
Ernst Mettlach