White Memorial: Japanese Tea House

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Remains of the Whites’ Japanese tea house

Many of the trails that wind through the White Memorial Conservation Center were originally constructed as carriage roads for Alain and May White. Great care was taken in building this network of roads, as evidenced by the many extant bridges, culverts, and drainage ditches. Carriage rides on roads carved out of forests was a popular leisure activity for wealthy Americans in the late 19th and early 20th century. The Rockefellers, for example, built 45 miles of carriage roads at Kykuit, their Tarrytown, New York, estate, eighteen miles or roads at their Forest Hill, Ohio, estate, and 57 miles in what is now Acadia National Park in Maine.

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Beaver Pond overlook, White Memorial Foundation

Alain White oversaw the construction of dozens of miles of roads at Whitehall, what is now White Memorial. From the 1870 carriage house, the Whites would drive their team of horses around their property. Approximately four miles from their home was Beaver Pond. High above the pond they constructed a pull off so that they could admire the vista from their carriage. And on the shore of the pond, White built a Japanese tea house. Here Alain and May could entertain friends before returning back home.

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Frederic Church, Twilight in the Wilderness, 1860

Wealthy Americans of this period were captivated by paintings by the likes of Frederic Church and Winslow Homer of the American wilderness and looked to have their own experiences in nature. And if that could be done by constructing a Japanese tea house on ground seemingly untouched by human hands, so much the better. At about the same time, Robert Pruyn, an Albany banker and businessman, constructed an entire estate with a Japanese theme on nearly 100,000 of Adirondack wilderness in Newcomb, New York. If on a smaller scale, Alain and May White were inspired by similar ideas in Litchfield and Morris.

DAR’s Memorial Window at Litchfield Historical Society

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One of Litchfield’s newest markers (along with the War on Terror monument on the green) was dedicated in September 2016. It commemorates the dedication of a stained glass window in the north side of the Litchfield Historical Society.

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The window was dedicated in 1907 by the Mary Floyd Tallmadge Chapter of the Daughters of the American Revolution as a memorial to the more than 3,000 men from Litchfield County who served in the War for Independence. For more on the service of these men, click here.

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Frederic Crowninshield (1845-1918)

 

The Mary Floyd Tallmadge Chapter was founded as an independent branch of the DAR in 1899. Prior to that, it had existed as an adjunct of the Judea (Washington) Chapter. Elizabeth Barney Buel, the first regent of the chapter, spearheaded the effort to place a memorial stained glass window in the Noyes Memorial Building, which at the time housed both the historical society and the town’s library. It required considerable fund raising, both for the execution and installation and for the services of artist Frederic Crowninshield, who was president of the Fine Arts Federation and former instructor at Boston’s Museum of Fine Arts School of Drawing and Painting. Crowninshield is perhaps best known for his stained glass window Emmanuel’s Land , depicting a scene from Pilgrim’s Progress, in Boston’s Emmanuel Episcopal Church.

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Crowninshield’s design for Litchfield depicts a young man with a sword in his right hand and a laurel branch in his left, symbolic of victory in the war. The full beauty of the artist’s design is visible when the window is illuminated at night.

 

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The Noyes Memorial Building, Litchfield Historical Society. The Revolutionary War Soldiers Memorial Window is at the far right of this picture.

 

In 1964, the library moved from the Noyes Memorial Building (named for Julia Tallmadge Noyes, a granddaughter of Mary Floyd Tallmadge) to its current location in the former home of Oliver Wolcott, Jr. This allowed for the Litchfield Historical Society to occupy the entire building on the corner of South and East Streets, where the young man with drawn sword in the window can guard the town’s history.

East Cemetery: Floral Symbolism

Photojournalist Douglas Keister has written that “Plants, especially flowers, remind us of the beauty and brevity of life.” As such, they have been used to remember the dead since the time of the Egyptians. Aristotle even went so far as to state that plants had a soul. The use of the language of flowers as symbolism on gravestones peaked during the Victorian Era, which also marked the heyday of the use of cemeteries as gardens. Vestiges of this era of floral symbolism are common in Litchfield’s East Cemetery.

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Elizabeth Phelps died at only twelve years of age in 1859.  Her gravestone included a rose, a flower rich in symbolism to the Victorians.  Since Elizabeth was so young, we are led to believe that this depicts a white rose, a symbol of purity. The fragrance and beauty of a rose was a reminder to visitors to the cemetery of the Paradise that awaited good Christians.

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Zebulon Colmer, who lived to be 90, had his gravestone marked with a palm tree.  The story of Christ’s procession into Jerusalem on Palm Sunday is, of course, well known to Christians.  In the Roman era, the palm was a symbol of victory, and Christians adapted this imagery to symbolize Christ’s victory over death, and thus, by extension, the afterlife achieved by good Christians.

Lily

Julia Henrietta Jones, who died in 1851 at the age of 46, was commemorated with a lily.  Lilies were symbols of chastity, but were also strongly associated with funerals, as their strong scent covered the foul smells associated with death.

Broken willow

The gravestone of Luna Norton depicts a broken willow tree, incorporating two Victorian symbols of death.  Weeping willows are symbolic of grief, but also of immortality, as the tree will continue to live despite having its branches cut off.  This was an exceedingly popular cemetery image in the early 1800s, and several willow trees can be found on graves in the East Cemetery.  Norton’s grave, however, depicts a broken willow, which seems to counteract the notion of immortality.  Broken trees symbolized lives that were cut short.

For more information on the symbolism of gravestones, see Stories in Stone by Douglas Keister.

For additional posts on the East Cemetery, see here, here and here.

East Cemetery: The Death’s Head Tombstone

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Prior to the sixteenth century’s Protestant Reformation there were few formal burying grounds for those who were not nobles.  The remains of royalty, nobility, and high-ranking clergy members were often entombed in the walls of churches and cathedrals, with the areas closest to the altar being reserved for the most important members of society.

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The social changes spurred on by the Reformation – and the necessity of finding new spaces with the walls of churches nearing their capacity – led to the dead being interred in burial grounds, often known as God’s Acres. The emergence of these cemeteries opened up the possibility of a tombstone for members of the middle class, which meant an opportunity to be remembered.

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Much of New England’s tombstone art followed the lead of the Puritans, who were particularly macabre in their engravings.  Puritan theology held that only the “Elect” would make it to heaven; the rest of mankind just died, were buried, and rotted in the ground. These beliefs are reflected in Puritan gravestone art, with the classic words, “Here lies of the body of …” engraved below a skull or skull and crossbones.

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However, a loosening of the grip of conservative Puritanism led to more optimistic gravestones, with skulls being swapped for human faces, and crossbones giving way to angels’ wings.  Equally telling is a subtle change in the wording, with “Here lies the body of …” often giving way to “Here lies the mortal remains,” language that allowed for the possibility of a human soul.

For more information on cemetery art, see Douglas Keister’s excellent Stories in Stone.

The Grave of Willis Carter

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The grave of Jeph Africa, a Revolutionary War veteran, in the East Cemetery.

In the southeast corner of Litchfield’s East Cemetery is a section of graves of African Americans who lived in the 19th century.  Several government-issued graves mark the final resting places of men who served in the 29th Connecticut Infantry, the state’s African American regiment.

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Less noticeable is a simple white grave, half buried.  Was it originally installed like this, or has it slowly sunk into the ground over the decades?  When the leaves are removed, the words jump out at the explorer:

WILLIS CARTER

BORN A SLAVE IN

TENNESSEE

A Civil War veteran’s marker stands next to Carter’s grave but no other immediate information is available.  Does his gravestone contain information about what unit he served in, when he was born, or when he died?  To find out would require disturbing the soil containing his remains.

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Some information is available in Census reports.  The 1870 census identifies Willis Carter as a Torrington resident, born in Tennessee around 1847. The 1880 census provides slightly more information.  We learn that Carter was then living in Litchfield, and was married to Ellen.  His birth year was then estimated to be 1848; both his parents were born in Tennessee.

The 29th Connecticut Infantry

The 29th Connecticut Infantry

Willis Carter’s name does not appear on the roster of men in the 29th Connecticut Infantry.  The records of this unit, however, are hardly definitive.  Still, it is perhaps more likely that he joined a unit of the United States Colored Troops forming in his native Tennessee, and found his way north after the war.  Either way, Willis Carter’s sunken gravestone provides testimony to a remarkable period in American history, when one born a slave in Tennessee became personally involved in a war that secured his freedom, and who afterward found himself living and working in a small New England town.


Northfield’s Civil War Monument

northfield monumentIn the center of Northfield’s small triangular green sits the borough’s Civil War monument.  While notable for the beautiful flame finial at its top, what really makes this monument remarkable is the story of its origin.

names 2Looking to memorialize the men from Northfield who died during the war, a committee was chosen from a public meeting held at Northfield’s center schoolhouse on January 16, 1866.

names 3This was only nine months after Lee’s surrender at Appomattox, making this one of the oldest Civil War monuments in the country.

flame finialThe site was chosen because it the Episcopal church had recently moved.  Nelson Bolles of Marbledale executed a design for a brownstone obelisk, and a team of thirteen oxen driven by Northfield resident Joel Thorpe brought the monument to Northfield.  Julius Grover, a sculptor whose niece lived in Northfield, carved the remarkable flame finial, which perhaps serves as an eternal flame, reminding future generations of the sacrifices of Northfield’s men in the Civil War.

lincolnThe names of the dead are carved on three sides of the monument, and are joined by the name “LINCOLN”, whose assassination was still fresh in people’s minds.  Also carved on the monument are the words “That the generations to come might know them,” taken from Psalm 78.

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The men listed on the Northfield monument are:
Morton Castle, died of wounds received at the Battle of Antietam
Charles Castle, died in a Virginia hospital
Horace Hubbard, killed at Winchester
Hiram Cooley, killed at Winchester
David Wooster, killed at Fisher’s Hill
Walter Hale, killed at Chancellorsville
Joseph Camp, killed at Cold Harbor
Henry Miner, died in a Virginia hospital
Apollos Morse, killed at Cold Harbor

flame finialWhile the committee hoped the monument would be in place by July 4th, 1866 (the nation’s 90th birthday), delays postponed the dedication until September.    Still, Northfield’s monument was dedicated eight years before Litchfield’s Civil War monument, and twenty years ahead of the nationwide movement to memorialize its Civil War dead.

(NOTE:  The Civil War monument in Berlin, Connecticut, erected in July 1863, is believed to be the oldest in the country.  See The Hartford Courant, March 24, 2013.)

A Christmas Treasure in Bethlehem

18th-century Neapolitan Crèche at the Abbey of Regina Laudis in Bethlehem, CT

Situated in what appears to be a typical Connecticut rustic barn along Flanders Road in Bethlehem is a holiday and artistic treasure.

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Victor Amadeus II was crowned king of Sardinia in 1720.  As a coronation gift, he was presented with a Neapolitan crèche, consisting of 68 figures made of wood, terra cotta, porcelain, and jute.  They represent the Christ child, Mary and Joseph, shepherds, the three kings, and Italian villagers.  Their village is made from the bark of cork trees, and gives insight into the activities of those who lived along the Italian coast in the 18th century.

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Following the king’s death in 1732, the crèche was obtained by an Italian noble family, and it made its way to the United States in 1948.  The Abbey  of Regina Laudis was established the previous year, born out of the destruction of World War II.  Mother Benedict Dunn was born Vera Duss in the United States, but lived much of her early life in France.  She spent most of the war in the bell tower of the Abbey of Notre Dame de Jouarre, from which she watched the advance of George Patton’s liberating United States Third Army.  The kindness and sacrifice of the soldiers led Mother Benedict to establish a foundation in the United States.  The nuns were welcomed to Bethlehem by the artist Lauren Ford, who opened her home to the order until they could find a place of their own.  A local industrialist named Robert Leather donated the 400 acres that today comprise the Abbey.  The crèche was a gift of Loretta Hines Howard, who presented it to the Abbey in 1949, in memory of her husband.

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Several years later, Mrs. Howard donated a similar crèche to the Metropolitan Museum of arts, where it graces their Christmas decorations every December.  The Metropolitan’s curatorial staff was instrumental in the three-year restoration process the Regina Laudis crèche underwent from 2005 to 2008.  The crèche returned to Bethlehem for Christmas 2008 after the figures had been cleaned and repaired, the original 1720 costumes being hand stitched.

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The barn, which itself dates to the 18th century and once belonged to famed local minister Joseph Bellamy, was outfitted with climate control technology to ensure the preservation of the pieces.

To all of those who have taken the time to stop by this blog, a very happy holiday season!