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              <text>The Weeping Woman &#13;
&#13;
The most well known headstone in the Logan City Cemetery carries the title “Weeping Woman” or “Weeping Lady.” Countless urban legends and folktales surround this monument to Emelia Cronquist. Some of these stories tell of a mother weeping for her deceased children, but there are many versions as to why and when she cries. Some say she cries on Halloween, others that she only cries on a full moon or on the 13th of each month. A small sample of these urban legends can be read here. More can be viewed in Special Collections under the call number SCAFOLK008aGr07Bx9a. If you have an urban legend about the “Weeping Woman,” feel free to write it down and submit your version to Special Collections.&#13;
&#13;
Folklore write ups, Utah State University, Merrill&#13;
Cazier Library, Special Collections and Archives,&#13;
Folklore Collection 008a, Group 07, Box 009a&#13;
&#13;
Photo by Devin Greener</text>
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              <text>Gravestones&#13;
&#13;
A headstone, tombstone, or gravestone is typically placed over the head of the deceased’s grave and inscribed with their name, birth date, and date of death. Many headstones also contain symbols or sayings that allow mourners and visitors to garner more information about the deceased. Each symbol can take on many meanings. The interpretation is in the eye of the beholder as well as in the skilled hands of the engraver.&#13;
&#13;
Mormon Temple &#13;
is a fairly recent symbol to headstones. Due to the intricacy of the image it was rarely used until the 1960s when sandblasting and air-powered chisels made it easier to replicate. Today the temple symbol is common in cemeteries throughout Utah. The symbol of the LDS temple is used to mark the graves of faithful members of the church and to reinforce the idea of eternal life and eternal families.&#13;
&#13;
Draped Cloth &#13;
can symbolism the veil that seperates life and death. In this case where the drapery is over a book the symbol refers to a life cut short before their book of life was completed.&#13;
&#13;
Wreath of Laurel &#13;
as seen on the Weeping Woman statue. The laurel wreath is a common symbol usually associated with eternity of the human soul and life everlasting. This symbol can also mean victory of life over death, immortality, or the deceased reaching heaven.&#13;
&#13;
The Squires Headstone &#13;
is an example of many symbols. Note the archway at the top of the headstone. The keystone is missing sometimes, symbolizing a life cut short or unfinished. Lilies partially surround the name. The symbol of lilies is usually associated with purity or beauty. The pathway of cobbles leads to the pearly gates which are opened for the deceased to enter.&#13;
&#13;
Squires Headstone, Utah State University, Merrill-Cazier&#13;
Library, The Barre Toelken Collection Folk035aBx01-1986&#13;
&#13;
Clasping Hands &#13;
can have many meanings but the most common interpretations are remembrance of the affection between two people, commonly husband and wife, or mother and child. Guidance by a deceased partner who is leading the newly dead into everlasting life may also be symbolized with clasping hands. Yet another interpretation is the hand of God welcoming the newly deceased into heaven and eternal everlasting life.&#13;
&#13;
Lamb &#13;
often refers to the lamb of God, gentleness and purity. This symbol may also mean the innocence and purity of a child.&#13;
&#13;
Open Book  &#13;
can have many meanings. The book can be a religious tome such as the Bible, Koran, or Book of Mormon. The type of open book pictured here usually implies the deceased’s beliefs or vocation. An open book can also signify the “Book of Life” and believing that the deceased will have their name contained therein, thus ensuring them everlasting life in heaven. Another interpretation of an open book is the deceased’s eagerness to learn new or interesting things in life. The book may also signify the deceased’s pure life and be a record of accomplishment.</text>
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              <text>Cemeteries and Funerals&#13;
&#13;
Logan Cemetery&#13;
Before the 19th century, most burials took place on church yards or family-owned lands. Eventually cities saw the need to regulate the burial of human remains more closely. Public cemeteries became areas, usually on the periphery of cities, where families could purchase space for their loved one’s body to “rest.” Cache Valley contains many public cemeteries. Established in 1860, the current Logan City Cemetery resides at 1000 North 1200 East. The rst person interred here was Kate Blair. The original Logan City cemetery, located at 700 East 500 North, was relocated to accommodate the city’s growth. The exact date of the closure is lost to time. During the closure, family members could choose to have their loved one’s remains moved to the new cemetery, or to another location. The bodies of 42 unknown pioneers went unclaimed. Their remains were moved to the new Logan City Cemetery where they are interred in what is known as the “Pioneer Plot.”</text>
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              <text>Der Antichrist und die fünfzehn Zeichen&#13;
&#13;
Der Antichrist und die fünfzehn Zeichen vor dem Jüngsten Gericht (translated from German as "The Antichrist and the fifteen signs before the last judgement) is a German legend drawn from the apocryphal Apocalypse of Thomas in which the Antichrist brings about the end of the world. This block book version dates from the 1460s and features images of the Antichrist (represented as a figure shadowed by a demon) raising the King of Lybia’s (sic) parents and feigning death. In this block book, coffins represent death and the deceased, and invoke visions of the dead rising from their tombs at the end of times.&#13;
&#13;
H. Theodore Musper and Manfred von Arnim. Der Antichrist und die fünfzehn Zeichen. Utah State University, Merrill Cazier Library, Special Collections and Archives, ASL 838.3 An87 v. 1</text>
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              <text>Undeath &#13;
&#13;
As the macabre and gruesome depictions of death and dying suggest, the event of death itself is one many wish to avoid or circumvent. This desire often manifests in spiritual or religious responses, but sometimes it enters the realm of the paranormal or supernatural. Witchcraft and black magic offered the possibility of bypassing death, sometimes in the form of the dead rising from their graves, but also through communication with lost loved ones. These representations and beliefs provide an important cultural understanding of death and mourning.&#13;
&#13;
Secrets of Black Arts: Witchcraft, Demonology, Omens. Utah State University, Merrill Cazier Library, Art Book Room, Beat LCBF 1999 S431495&#13;
&#13;
Thy Son Liveth &#13;
Paranormal responses to death prove especially true in times of war. This 1918 book by children’s author Grace Dufe Boylan (first published anonymously) tells the story of Boylan’s son returning from death to communicate via Morse code and automatic writing. Boylan’s son died on a battleeld in France during World War I.&#13;
&#13;
Boylan, Grace Duffie. Thy Son Liveth: Messages from a Soldier to his Mother (Boston : Little, Brown, and company, 1919), Utah State University, Merrill Cazier Library, Special Collections and Archives, Call Number BOOK COLL 10 L2-61</text>
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              <text>John Taylor Funeral Programme &#13;
&#13;
John Taylor, the third president of the Church of Jesus Christ of Latter-day Saints, passed away in 1887. His funeral programme displays traditional black and cream Victorian-era designs and lists the procession of events including the prayers and hymns to be sung at the tabernacle.&#13;
&#13;
John Taylor Funeral Program, Utah State University, Merrill&#13;
Cazier Library, Special Collections and Archives, SCAVPAM126</text>
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              <text>Mourning Photography &#13;
&#13;
Funeral customs that might strike us as odd today were common a hundred yearsago. The advent of photography allowed the creation of keepsakes of lost loved ones. Photos capturing the recently deceased alongside living siblings or parents provided opportunity for one last family portrait. Attempts to create the illusion of sleep or rest in lieu of death blunted the sharpness of grief. Gradually, as funeral rites moved out of the home, photography shifted focus to processions, caskets, and oral arrangements. These images are from the Compton Family Photography Studio which served Brigham City, Utah, from 1884 to 1994.&#13;
&#13;
For Death must be somewhere in a society; if it is no longer (or less intensely) in religion, it must be elsewhere; perhaps in this image which produces Death while trying to preserve life.&#13;
-Roland Barthes, Camera Lucida pg. 92</text>
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              <text>Mourning Posters&#13;
&#13;
These two posters offer examples of mass manufactured mourning materials printed by The Art Panel Company of Philadelphia. Mourners provided a photograph, date of birth and death, and a poem in each of these ready-made posters for display at the deceased’s funeral or at home afterwards. Heber C. Kimball, an original member of the LDS Quorum of the Twelve, and his wife, Violate Murray Kimball, passed away in 1868 and 1867 respectively. These posters, including their photographs and information, were created nearly three decades after they died. The posters are part of the permanent collection of the Cache Daughters of the Utah Pioneers Museum in Logan, Utah.</text>
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                  <text>Memento Mori: The Art of Death and Mourning</text>
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              <text>Mourning Imagery&#13;
&#13;
Unlike the macabre iconographies explored earlier in the exhibit, funeral and mourning rituals and images ring more somber and muted. Funerals and mourning, once primarily a home affair, began to reflect larger trends toward mass marketing and mass production by the end of the 19th and start of the 20th centuries. Here we explore similar iconography to the gravestones featured in flyers from Allen-Hall Funeral Home in Logan.</text>
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