An Old Time Appalachian Burial 

Please welcome guest author Catherine S. Buck. Buck is the author of Granny Buck’s Dibs and Dabs: Appalachian Traditions and Magical Ways found on Amazon Books. A historian in degree as well as by nature, she is also a member of the American Folklore Society.

Up until the 1960s, many areas in the Appalachian Mountains were still without electricity or phones. The hospitals and doctors who served the poorer or isolated areas of the mountains were almost nonexistent, and funeral homes were few and far between. The practice of homestead burial was still common in small mountain towns. 

  In closed mountain societies, a death or passing became a very personal thing for the whole community. When the church bells tolled, it was natural for those who had roots there to count the number of times the bells were struck. Each clang represented the number of years the deceased person had lived on this earth. Many neighbors in the community could even tell by the number that rang out which family home to go to and help out. The folks who lived further away would receive news of the death in an envelope edged in black. Notices were also posted on windows of businesses or community buildings. 

Here’s an example. A man dies; perhaps from old age but most likely through a cave-in in the mines, sickness or through violent ends. His family mourns and prepares to give the man’s soul rest.  

The church and local community would move into action. Female neighbors nearby came to help wash the body, stitch the shroud and clean the family’s home. Other people nearby began to prepare food and drink or gather flowers and herbs to take to the home. 

The household clock was stopped, marking the time of death. Any mirrors in the house were turned facing the wall. It was believed that doing this would keep the soul of the dead man from being trapped in the reflective glass. Many who came to pay their respects avoided the mirrors, in fear of seeing the reflection of the dead person. If they did, they believed they would soon die.  

Male neighbors would set up a cooling board (usually made of wooden boards or an old door) in the parlor and cover it with cloth or covers to rest the body on for viewing. Chairs were also placed in the room for visitors and for those “sitting up” (having a wake) with the body overnight. A carpenter would be called to measure the deceased for a coffin. This would either be built like a box or measured and cut from an oak tree and hollowed out. A burial quilt covered the inside lining of either. 

Others gathered at the top of a hill nearby to take turns digging the grave. It needed to be dug at least six feet deep to ensure that animals in the area would not dig up the body. Burials on hilltops were done to keep water from seeping into the coffin, but those of faith also believed that it would bring those who had died closer to heaven; especially if facing east. Next of kin buried the deceased within two days of death, except during winter. If frost had hardened the ground too much, they placed the body in its coffin and kept it in the barn, safe from animals, until spring when the ground softened. 

The body of the man was placed on the cooling board and tied down. This kept the body straight and prevented the corpse from sliding off the board due to the body moving as it decomposed. If his mouth was open, a cloth or handkerchief was used to tie it shut. Rags of camphor water were used to wash the face and hands to keep them from becoming discolored. The rags were kept over the face until the visitors came to view. Silver coins were placed on the eyes to keep them closed and his arms were crossed over his chest. 

Masses of flowers and herbal cuttings were placed around the body to hold back the smell of death. Since the windows were opened in the house to circulate the air, family and friends were vigilant to protect the body from animals attracted to the smell. 

 The man’s grandmother (who was the oldest female in the family) approached the body with a lit candle and a bowl. A bag of salt sat on the floor. Waving the candle over the body three times, she then placed the bowl on his chest. Dipping her hand into the salt, she scooped out three handfuls and placed them in the bowl. Since many believed the soul did not leave the body for twenty-four hours, this old Scots traditional ritual, called “saining,” was used to protect the soul from being taken by evil things. 

Neighbors would come by to pay their respects as well as catch up with the news. As they walked by the body, some left tokens to be placed in the coffin. Others touched his hands hoping to heal a sickness or remove a wart. Women gathered around the body to shed their tears as the men stayed in the background. 

Those who stayed through the night told stories about the man who lay on the board, dressed and ready to meet his maker. At one point, someone got up and sang a beginning line of a hymn and the others in the room sang each line after him. These “lined hymns” were common at mountain wakes and funerals.  

The next morning, a knock could be heard at the front door of the house. The minister came through the front of the house and into the back parlor. A prayer was said for the deceased. The body was then lifted and placed into a large wooden box that was set up on the side of the room. A black covering was placed over the box.  The parlor door was opened and the dead man, in his coffin, was carried out feet first. Besides helping with the weight distribution for the pallbearers, this was also done to ensure that the corpse could not look back. It was believed that if the coffin was carried headfirst out the door the body’s spirit could linger and catch someone’s eye. By doing so, he could possibly take that person with him. 

The body was walked up the hill by the pallbearers and placed in the grave. Prayer was spoken and songs were sung. As each person passed graveside, they would toss a handful of soil onto the lid of the coffin. Gravediggers then shoveled the soil on the sides back into the hole.  Once the grave was filled, a large rock or piece of wood was placed at the head of the grave until a better stone could replace it. 

Afterwards, many friends and family would gather back at the widow’s home to eat, drink, clean up and offer help to get the stricken family back on their feet. This is what keeps mountain communities strong; being there in times of crisis.