Many people today wish to die at home, surrounded by their loved ones. In the past, this was perfectly common—especially in rural areas, where a person’s passing was associated with a host of traditions and customs. These rituals were intended to symbolically sever the ties that bound the deceased to family and neighbors, while also welcoming them into the world of the dead. In this article, I explore how death and funerals were experienced in the Czech countryside during the 19th century. Many of the customs from that time survive to this day—albeit perhaps only in a simplified form.
Funeral ceremonies have always been accompanied by a whole series of rituals.
Dying
When someone was ill for a long time, neighbors would bring them all kinds of medicines, and the family would pray for their recovery. If the sick person felt that their final moments were approaching, they would say goodbye to family and friends, bestow blessings upon them, and give final instructions regarding the distribution of their estate. At the same time, however, this created an opportunity to pass on messages to those who had already died. People used their approaching death as an opportunity to send greetings to “the other world”—they talked about what had happened in the village; about misfortunes, the war, but also about those they missed.
“Aunt Hotáková pleaded: ‘Please give my regards to my husband—Martin—and tell him that our house burned down this summer… Tell my parents that Šimon was drafted this year and that he’s already enlisted in Pilsen.’ The widower, who had buried his wife five years ago, recalled poignantly: ‘Give my regards to my Manka, too; tell her I can’t forget her—I just can’t.’ All morning long, people came to the cottage with their sorrows and longings, and the old woman smiled, prayed, and promised that she would faithfully pass on everything…”
– Jindřich Šimon Baar of Postřekov in the Chodsko region. In: Navrátilová. 2004: 189.
Signs
When an owl hooted or a female dog howled in the yard, people used to say that death was approaching. In Central Bohemia, people imagined her as a female figure in a paper dress standing by the bed of the dying person. Other omens of an approaching end included a clock suddenly stopping or strange noises in the house—“like a rod striking a chest.”
At Easter, there used to be a procession to the cemetery on Palm Sunday (now known as White Sunday).
Reporting a Death
As soon as a person took their last breath, everyone sleeping in the house had to be woken up. If the head of the household died, his passing was also announced to the animals—the dog, the horses, the bees, and even the fruit trees. When the lady of the house died, the news was primarily conveyed to the poultry and livestock. Inside the house, clocks were stopped, mirrors and paintings were covered, the deceased’s eyes were closed so that he would not “spot” anyone else, and his chin was tied up so that he would not “swallow” anyone from the family. Everything was done with respect for the body, because it was believed that the soul remained with the body until the funeral. This was also why vessels were turned upside down, so that the soul would have nowhere to hide. In some regions, a window was opened after death; in others, it was closed—depending on whether people believed the soul should stay or leave.
Even today, in villages, the noon death knell can signal that someone has died. In some regions, it used to be customary to “ring the bell” a certain number of times—three times for a man, twice for a woman, and once for a child.
The family would then ask someone to go around to the neighbors and tell them what had happened. In return, the person received a small token of appreciation—a snack or some money—but was never allowed to enter the house. This custom was later replaced by an obituary in the local newspaper.
Placing the body in the coffin
Before the body was placed in the coffin, an older woman from the family or among the relatives washed it. Anything that came into contact with the deceased during this process was no longer used—it was burned or buried. The water was poured into an unused corner of the garden, a place where people did not normally go and where nothing was grown. The deceased was laid on a white sheet, or on a bier in a cool chamber, with the head turned toward the east.
The coffin was custom-made by a local carpenter and blessed with holy water before use. A family member dressed the body—often in a linen gown or a wedding dress—with the hands crossed over the chest and a holy image placed between them. A rosary, a cross, a prayer book, or personal belongings were also placed inside. The body was then laid out in the house. Shoes were not placed on the body—they were expensive and were passed down to others. In the 19th century, the coffin was usually black. For those who died unmarried, however, it was sometimes red.
Items that the deceased had loved—such as tobacco, alcohol, a book, photographs, or even musical instruments—were often placed in the coffin as well.
Lamentations and Final Visits
Neighbors and acquaintances came to visit the family and the deceased. They prayed, said their goodbyes, and holy water was placed next to the body for making the sign of the cross. Beggars were also invited to pray for the deceased, and female beggars—known as “mourners”—loudly wept for him. In some regions, the prayers lasted all night. Guests sang funeral songs with the family, and in addition to prayers, tea, coffee, light refreshments, and even alcohol were served. Guests often took the leftovers home with them.
Carrying the Deceased Out of the House of Mourning
The coffin was not closed until just before departure for the cemetery—so that everyone could say goodbye to the deceased right up until the very last moment. The act of nailing the lid shut was often accompanied by intense emotions, weeping, and wailing. The coffin was always carried out of the house feet-first—this was supposed to prevent the deceased from “returning.” This custom has survived to this day.
The threshold of the house had symbolic significance; it marked the boundary of the home. When carrying the coffin, the bearers would either swing it over the threshold three times, tap it against it, or make the sign of the cross over it. If a woman died during the postpartum period, women carried the coffin. Similarly, a married man was carried by married men, and an unmarried man by unmarried men.
The coffin was most often carried by men, usually married men. In the past, the coffin was carried on a bier; today, it is more commonly carried by its handles.
Funeral procession
From the house of mourning, the coffin was carried to the church or directly to the cemetery—either on a bier or on a horse-drawn cart. When traveling by cart, it was first backed up three times. During the journey, people prayed; in some places, a singer led the prayers.
At the edge of the village, often by a wayside shrine, those present would turn to the others one last time to ask for forgiveness:
“Neighbors, if the deceased wronged you in any way during his or her lifetime, I beg you, for God’s sake and for the sake of all the saints—once, twice, three times—to forgive him or her!” Those present respond in unison: “May God forgive him or her.”
– Žipek, 1895: 534. In Nešporová, 2013: 188.
If the church or cemetery was far away, young children and the elderly would accompany the procession only as far as the edge of the village.
Today, coffins are most often transported by car, but in the past, men carried them by hand, and only later were they transported by carriage.
A ceremony at the cemetery
Upon arrival at the cemetery, a religious service was held, during which the priest delivered a sermon, consecrated the grave, and the coffin was lowered into the ground. People usually could not hold back their tears—crying and grief accompanied the entire ritual.
To this day, it is customary to throw three handfuls of dirt onto the coffin—a reminder that we will all end up the same way someday. In some regions, the deceased’s bed was also made on the day of the funeral: if it remained undisturbed the next morning, it was believed that the soul had not returned.
In the past, the deceased was laid to rest on the very same day they died. However, there was a risk that someone might be buried alive by mistake—people used various methods to confirm death, such as dripping wax onto the chest or placing a feather against the mouth. It was precisely for this reason that a decree was issued in 1771 stipulating that every church must have a mortuary where the body would remain for at least 48 hours. In reality, however, this rule was not followed until much later.
Kar
After the funeral, the family invited the guests—relatives, friends, but also the priest, the professional mourners, the gravedigger, and the pallbearers—to the funeral feast. Simple foods such as porridge, bread, milk, and often alcohol were served.
A Posthumous Wedding
Wedding motifs often appeared in the funerals of unmarried deceased individuals—this was meant to complete the life cycle that death had interrupted. The deceased young man or woman was dressed in wedding attire, and one of their peers would symbolically take on the role of the groom or bride and walk behind the coffin. In some regions, the procession was accompanied by two figures—a white bride and a black bride. The black bride carried a broken candle as a symbol of a life cut short.
The bridesmaids often accompanied the deceased from the house, and the feast that followed was informally called a “věneček,” a “veselka,” or simply a “wedding.” People gathered there to eat, drink, and dance together. Bread was also served.
The tradition of white and black brides has survived to this day in some regions of the Czech Republic and Slovakia.
A Time of Mourning
The funeral was followed by a period of mourning; women wore black clothing or at least a black armband. For one year, no weddings were allowed, and the family did not attend dances or celebrations.
Excessive grief, however, was frowned upon—it was said to unnecessarily disturb the soul of the deceased. People mainly mourned on the anniversaries of death and birth, on All Souls’ Day, or at Christmas.
Visiting the cemetery on All Souls’ Day remains an important tradition to this day. In the past, special pastries made from white flour were baked for this occasion—they were called “dušičky,” “kosti svatých,” “caletky,” or “boží kosti.” These were distributed to children and beggars. It was believed that they, in particular, were close to the spiritual world and could facilitate contact with the dead.
Grave Maintenance
In the past, graves were not maintained as carefully as they are today. They were often overgrown with grass, and when the family mowed it, the gravediggers took offense—because they grew vegetables there, cut grass for their livestock, or grazed their animals.
Larger and more ornate graves began to appear toward the end of the 19th century, first in cities and gradually in rural areas as well. Most had only simple markings; inscriptions were rare. Wealthier families could afford a wooden or metal cross. In Central Bohemia, colored crosses were used—red for unmarried people and black for married men or women. Around the turn of the century, wreaths and the lighting of candles on the anniversary of a death or on All Souls’ Day became common.
Funeral customs in our country varied significantly from region to region. In fact, it is perhaps at funerals that the saying “Different regions, different customs” applies most. If you have experienced any other traditions that were observed in your area, we’d love for you to share them with us—please write to us at [email protected].
The author is Adriana Kábová, an ethnologist and funeral guide.
Sources:
KAŠOVÁ, Lucie. Funeral Rituals, Customs, and Traditions in the 21st Century in Jílové u Prahy. Master’s thesis, advisor: Pavel Hošek. Charles University, Protestant Theological Faculty, Department of Religious Studies, 2011.
NAVRÁTILOVÁ, Alexandra. Birth and Death in Czech Folk Culture. Prague: Vyšehrad, 2004.
NEŠPOROVÁ, Olga. A Century of Changes in Burial Practices: From Church Burials to Cremation Without a Ceremony. Český lid, 100, 2, 2013.
ŠROM, Boh. On Rural Life in the Jílové District, manuscript, 1895.
ŽIPEK, Josef. Superstitions and Customs Concerning Illness, Death, and Funerals in the Strakonice Region. Český lid, 4: 533–535, 1895.
Šechtl and Voseček Digital Photo Archive