Whitewater Shaker Village Cemetery

                The cemetery at Shaker Village in Whitewater Township is located on Oxford road, near Miami Whitewater Park. The village was founded in 1824, and I was unable to find out when the cemetery itself was founded, but I imagine it was close to that time.

                Between 1787 and 1824 the United Society of Believers in Christ's Second Appearing, more commonly known as “Shakers” (due to the dancing found in a traditional service), founded 24 communal villages.  Members of the Shakers from Lebanon, OH, came to share their religion with a group of settlers. The rich soil they discovered, along with the possibilities Whitewater River provided, led them to settle here.

                The Shakers were communal. A large portion of their religion was celibacy, and they did not practice marriage. Instead, they lived in non-related “families”. Each family lived in a large house, with separate entrances for men and women.  These houses were often named by their direction from the leading group, called the Church house. Then there would be the North house, the South house, and so on. Each house was self-sufficient, with its own farm and businesses.

                Women and men were separate, but equal. Even in the church, the women were allowed to hold positions of power.

                The Shakers did not practice procreation themselves. Children entered the religion either through the conversion of their parents (whose marriage was dissolved upon conversion), or by the adopting of orphans.

                The Shaker religion faded after the Civil War. The world became more liberal, and people were not interested. With no children being born into the religion, it essentially died out.

                Whitewater was sold by the Canterbury Ministry, the “parent” Shaker organization, in 1916. The last two shakers departed.

               The layout of the cemetery is strange. While the property isn’t large, only around ¼ of the land has any type of markers on it. The first half of the cemetery is just grass. About halfway back, there is a large granite memorial placed by the Canterbury Ministry in remembrance of all the Shakers that lived and died there. There are two smaller headstones on either side. From there, it seems they grouped people at the two back corners, and were moving inward. It may be, due to the Shaker idea of men and women being separate, that men are in one corner, and the women in the other. From what I observed, this could be the case. I did observe “mother” in one portion, and “father” in the other.  However, given the shape of the cemetery, I don’t know if there are more buried there than there are markers for, and therefore what I observed is not what was intended. 

View from the Front of the Cemetery

Close up of memorial

Looking Right

Looking Left

From the right, looking center

             The cemetery at Shaker Village was neglected, until two individuals restored it in 1984. The Crosby Township trustees are now responsible for maintaining it.

                 The trustees are not doing a very good job. Although the grass is cut, the cemetery is in bad shape. The headstones are falling over, cracked, and sunk into the ground. Some of them, I couldn’t even tell if the headstones were just incredibly worn, or if anything was written on them in the first place. There is very little iconography, or monuments. In fact, I only saw three of what I would consider monuments; two scrolls and a tiny pillar with a wreath on it. For the most part, all of the memorials looked like your typical headstones. This may be due to the Shaker belief that all are equal.

               

Small Monument

Scroll

        There were a few things I found unusual, especially when compared to your typical cemetery. A few headstones that I could make out had “Mother” or “Father” on them. This is interesting, as the Shakers would not have your typical “Mother” or “Father”.  One Headstone seemed to have been broken, but was poorly reconstructed out of cement. A couple headstones only had initials on them. Some do not appear to be worn, but there is nothing on them. Lastly, there is only one child memorialized.

"Mother" inscribed on the top of headstone

Child Headstone

Reconstructed Headstone

             

                Gladstone and Strauch would not have wanted to spend time in this cemetery. I imagine it is due to cemeteries that appeared as this one did that Spring Grove was built, and meticulously landscaped.  

                The Shaker Cemetery reminded me more of a rock garden than a cemetery. It was interesting to explore, simply due to the disrepair. On the other hand, I was a little disappointed. I was looking forward to reading headstones, and trying to decipher the Shaker heritage. However, due to the condition of the cemetery, this was impossible. 

Showing the general condition of the Cemetery

Week 5 Weekly Reflection

                The grand tour allowed me to view parts of the cemetery that I have yet to explore. Until now, the only places that I have seen were the historical areas. It was interesting to see how the layout of the cemetery, the style of the monuments, and landscaping has changed over time.

                I believe part of the change has to do with technology. Developments in cross-pollination allow for different species of plants and flowers to exist. Through research, we have been able to get these plants to thrive in areas in which they previously would not have survived. Laser-cutting and developments in different ways of stone work allow more intricate work for monuments.

                The difference in societal attitudes and the evidence of changing culture was apparent. As we got to the modern parts of the cemetery, I notice fewer large monuments. I didn’t notice any mausoleums. The main thing I noticed is that many of the headstones were flush against the ground, and they were arranged in the linear manner that I find customary. In the older areas, quite a few family plots are arranged like spokes on a wheel – A monument in the middle, and generations of the family radiating from it. Everything seemed more tasteful, modern, and simplistic, as opposed to the ostentatious monstrosities that were popular in the mid-nineteenth century. Then there was the cremation area, which shows how popular this method of burial has become.

                Most of the evidence I found of societal diversity was also found in the monuments. The names changed from traditional German, English, and Celtic cultures, to representing all cultures, including oriental. The styles of the monuments changed as well, showing Asian and Islamic influences.

                It was very interesting to see how the cemetery has changed over time. I imagine that it will continue to change as the years go by. I saw on the news about a week ago how they have started to integrate QR codes onto headstones that could be scanned by a smartphone and a page will appear with information about the person’s life. I’m curious to know how technology and society will change the appearance of Spring Grove.

Week 4 Weekly Reflection

This is a picture I found that I took a while ago. This was taken at a small cemetery near Louisville. It was overgrown, and yes, that would be a coffin coming out of the ground. This is what I imagine other cemeteries of that time period to resemble, including those in Cincinnati, overgrown, dirty, and not at all pleasant to be in. This was not a place to go and “enjoy.” This was a burial dump. I believe Spring Grove was built in order to prevent this. 

Cincinnati was not a very “clean” area in the early 19^th century. Railroads were built and swine roamed the streets. The population had exploded. I imagine a very crowded, dirty city with not much natural beauty.

And then Spring Grove was built. It allowed the citizens a place to go and enjoy beauty, reflect, and remember their loved ones. Spring Grove allowed an escape from the everyday hustle and bustle. 

It also allowed a place to learn. Spring Grove was built in a time in which Google and Wikipedia were the ideas of Science Fiction. Only the wealthy were formally educated, and literacy was a dream for most. The cemetery was a place to learn by immersion. Botany, history, architecture, and art are just a few of the subjects that may be learned through immersion in the cemetery. Spring Grove was not just a place for the wealthy. Anyone could go and educate themselves, ensuring they were truly “a better person when they left.”

The plans and designs for Spring Grove reflected the sentiments and values of that time in many ways. B

Beauty was something to be admired. Knowledge was desired. Space and greenery was a commodity.

Although not many people could afford luxury at this time, it one of those desires that everyone has. And in its simplistic beauty, Spring Grove offered it.

Monument Documentation

       The history of the Lytle family is impressive, and a bit confusing. First of all, monuments are traditionally symbolic of the patriarch of the family. This is not the case with the Lytle monument. While there is a strong military background throughout the family history, the monument seems the most representative of William H. Lytle, who is actually the end of the family line buried here. To make matters worse, there is another branch of the Lytle family that hails from Tennessee, with a fondness for the same first names.

            The beginning of the Lytle family line began with Captain William Lytle, who is not mentioned on the monument. He was a captain during the French-Indian war. For his service, he was awarded 1,200 acres of land. He commissioned settlers to follow him down the Ohio River on flatboats. When they arrived, the flatboats were disassembled, and the wood was used to build Fort Washington.

            His son, William Lytle II, was one of the most distinguished pioneers of Ohio. He held the title of Surveyor General of Public lands under President Andrew Jackson, with whom he held a close friendship. He founded Williamsburg, Ohio, and then moved to the Cincinnati area. He gained a fortune by surveying the lands of Revolutionary War veterans, who were granted land in Ohio. He was considered the first landed millionaire in the west. However, Lytle lost much of his money during a financial crisis. Cincinnati banks failed, and the landowners could not pay their debts. Lytle recovered by using his father’s land grant to build Cincinnati College and Cincinnati Law College.

            Robert T. Lytle was the son of William Lytle II, and was a renowned orator. He served in the United States Congress in 1833, representing the Cincinnati district. He also held the title of surveyor for public lands in Ohio.

            William H. Lytle, Robert’s only son, has arguably provided the most notoriety for the family. He was a renowned speaker, writer, and military general. He began by studying law in the office of E.S. Hines, his uncle. However, William soon followed in his family’s military footsteps, by volunteering at the eruption of the Mexican War. He was elected captain of the 2^nd Regiment of Ohio Volunteers, Company L. While serving in Mexico, William penned a series of letters that showed his potential as a writer. When the war ended, he briefly returned to the study of Law, but was then elected a member of the first Ohio Legislature. William then ran for Lieutenant Governor in 1857, but lost the election by a few hundred votes and was then named major general of the Ohio Militia.

            In the military, William was known for not simply commanding his soldiers, but fighting alongside them. He was wounded in battle twice, first at Carnifex Ferry in West Virginia, and again at the Battle of Perryville. At the Battle of Perryville, William was left for dead, but he recovered and was taken prisoner. When he was released, he rejoined the army.

            The Battle of Chickamauga was William H. Lytle’s last battle. While leading his men against the confederates, Lytle was struck on the left side of his face, and fell from his horse. He died quickly, and his body was guarded until it could be recovered. William was 36 years old.

            William was a noted poet. Many of his poems were published in Cincinnati newspapers. His most famous poem, “Anthony and Cleopatra” has been published in many anthologies, as well as the Yale Book of American Verse.

            William was the end of the Lytle family, as he never married, had no children, and had no brothers. The Lytle family was originally buried in Presbyterian Cemetery, and was moved to Spring Grove in 1865.

            The Lytle Monument is located in section 20 of Spring Grove, near the entrance. As you enter through the main gate, you continue straight until you go under the bridge. You will then take the road to the left, and the monument will be on your right side.

                              

           

            The monument is constructed out of granite, with a bronze inlay depicting William H. Lytle riding his horse at the battle of Chickamauga. The monument is influenced by Corinthian architecture. It is in impeccable condition, the only item on the monument that seems to be weathering is the bronze.

 

       

            The monument has a four-sided base. The most impressive side contains the bronze inlay, and overtop, there is a shield, with stars and stripes. This shield is surrounded by a wreath, and has two swords crossed behind the shield. The bronze depiction William H. Lytle at the battle of Chickamauga, along with the shield and swords, shows the military involvement of the family.  The stars and stripes, reminiscent of the United States flag, is representative of their patriotism. The wreath surrounding the shield appears to be a laurel wreath. A laurel wreath symbolizes victory, immortality, eternity, and chastity. It is commonly used for someone who has merit in the arts, literature, and the military. Given the military involvement of the Lytle family, and the poetry of William H. Lytle, the laurel wreath is fitting.

       The wreath is also depicted on two other sides of the monument, above the names of William and Eliza Lytle, and Robert and Elizabeth Lytle, William H. Lytle’s direct family line. The laurel wreath clearly had significance for the family, and is also represented in some of William H. Lytle’s poetry.

“Give the Caesar crowns and arches,
    Let his brow the laurel twine,
I can scorn the Senate's triumphs,
    Triumphing in love like thine”

-          From “Anthony and Cleopatra

“In vain for me the applause of men,
The Laurel won by sword or pen,
But for the hope, so dear and sweet,
To lay my trophies at your feet.”

-          Prose found on William H. Lytle’s body at death

         On the fourth side of the base, is the name of William H. Lytle. On this side, instead of a wreath, there is an open book, with scrolls and quills crossed behind it above his name. There are many interpretations of an open book. It may represent the bible, faith, a scholar, knowledge, or it may have literary connotations.  The literary theme is continued throughout the quills and scrolls behind the book. Scrolls are also representative of life and time. Given the strong military background of his ancestors, the fact that this is depicted over William’s name on this side, and the military symbols on the opposing side, show his duality as a warrior and a poet.

           

            On top of the base is a broken column, surrounded by ivy. An eagle perches at the top. A broken column symbolizes a life cut short, which may point to the age of William H. Lytle when he died. Ivy is representative of immortality, attachment, friendship and affection. The eagle signifies resurrection and rebirth, and is also the epitome of American symbolism. The eagle also further shows the family’s courage and a military involvement. 

           

        The Lytle Monument is impressive and beautiful. Given the notoriety of William H. Lytle as both a general and poet, the monument mostly reflects his life. While the military theme runs through the entire family, the literary theme is his alone.

Sources:

Keister, Douglas. Stories in Stone: A Field Guide to Cemetery Symbolism and Iconography. Salt Lake City: Gibbs Smith, 2004. Print.

"Lytle Family." Wikipedia. Wikimedia Foundation, 21 Mar. 2012. Web. 08 May 2012. <http://en.wikipedia.org/wiki/Lytle_family>.

"Lytle, William Haines." Lytle, William Haines. Web. 08 May 2012. <http://myweb.wvnet.edu/~jelkins/lp-2001/lytle.html>.

"Two Lytle Families Meet amidst the Civil War on The Murfreesboro Post." Two Lytle Families Meet amidst the Civil War on The Murfreesboro Post. Web. 08 May 2012. <http://www.murfreesboropost.com/two-lytle-families-meet-amidst-the-civil-war-cms-14204>.