WEBVTT - How Did Safety Coffins Ease Fears of Premature Burial?

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<v Speaker 1>Welcome to Brainstuff, a production of iHeartRadio, Hey Brainstuff Blauren

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<v Speaker 1>Vogelbaum here. When George Washington was on his deathbed in

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<v Speaker 1>seventeen ninety nine, he signaled for his secretary and whispered hoarsely,

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<v Speaker 1>I am just going have me decently buried, and do

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<v Speaker 1>not let my body be put into the vault in

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<v Speaker 1>less than three days after I'm dead. Those were Washington's

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<v Speaker 1>final words. Careful instructions from a man who wasn't afraid

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<v Speaker 1>of death itself, but like many people of his time

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<v Speaker 1>and place, was deathly afraid of being buried alive. In

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<v Speaker 1>Washington's day and throughout the eighteen hundreds, the specter of

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<v Speaker 1>premature burial felt very real. Medical science as we know

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<v Speaker 1>it was in its infancy, and death could strike from anywhere,

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<v Speaker 1>common illnesses, infected wounds, or fast spreading outbreaks of smallpox.

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<v Speaker 1>With so much death happening and so few scientific tools,

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<v Speaker 1>even primitive stethoscopes weren't around until the eighteen twenties, it

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<v Speaker 1>went unquestioned that a few people were being buried while

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<v Speaker 1>not quite dead. The acute fear of being buried alive

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<v Speaker 1>dubbed tapaphobia, with Taffa, being Greek for burial, was part

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<v Speaker 1>of a larger obsession with death that gripped Europe and

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<v Speaker 1>North America in the nineteenth century. One of the wildest

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<v Speaker 1>ways that tafaphobia manifested was through the invention of safety

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<v Speaker 1>coffins or security coffins, basically tricked out caskets that provided

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<v Speaker 1>a way for prematurely buried people to escape from six

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<v Speaker 1>feet under. The first patents for safety coffins started appearing

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<v Speaker 1>in the seventeen nineties in Central Europe. That timing lines

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<v Speaker 1>up with when European intellectuals were swept up by German romanticism.

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<v Speaker 1>Romanticism was a response to the cold logic and reason

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<v Speaker 1>emphasized by the Enlightenment. Instead, romantic writers and philosophers sought

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<v Speaker 1>after true truth and art, emotion and instinct, with a

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<v Speaker 1>frequent focus on the natural and the supernatural, and in

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<v Speaker 1>areas in between. For the article, this episode is based

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<v Speaker 1>on How Stuff Works. Spoke with Adam Bisnow, an historian

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<v Speaker 1>at the US Patent and Trademark Office. He explained that

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<v Speaker 1>Romanticism looked into quote the unseen and unknown, the gray

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<v Speaker 1>areas in our experience, like the gray area between life

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<v Speaker 1>and death. A. Mary Shelley published Frankenstein or the Modern

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<v Speaker 1>Prometheus in eighteen eighteen, a novel that captured the airs

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<v Speaker 1>fixation on that blurry line between life and death. By

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<v Speaker 1>the mid eighteen hundreds, seances and psychics offered ways for

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<v Speaker 1>the living to communicate with the dead, who seemed to

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<v Speaker 1>exist on a spiritual plane just beyond our own. A

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<v Speaker 1>business said people were asking, are the dead really gone?

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<v Speaker 1>Are they still here with us? The fear of live

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<v Speaker 1>burial really tapped into that fascination. It's a figure underground

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<v Speaker 1>who was with us and not with us, alive and

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<v Speaker 1>not alive, a dead and somehow not dead. Bisino estimates

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<v Speaker 1>that more than one hundred security coffin patents were granted

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<v Speaker 1>in America by the Patent and Trademark Office during the

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<v Speaker 1>eighteen hundreds, with each design offering more bells and whistles

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<v Speaker 1>than the last. Literally many of the designs used noise

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<v Speaker 1>makers like these to allow a person trapped in the

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<v Speaker 1>coffin to alert someone above ground. One of the earliest

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<v Speaker 1>American patents for a life preserving coffin was filed in

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<v Speaker 1>eighteen forty three by one Christian H. Eisenbrandt of Baltimore, Maryland.

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<v Speaker 1>The coffin had a spring loaded lid which would snap

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<v Speaker 1>open at the slightest motion of either the head or

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<v Speaker 1>the hand. Since that wouldn't do much good if the

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<v Speaker 1>coffin were six feet underground, Eisenbrandt suggested leaving the coffin

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<v Speaker 1>in an above ground fault, with a key to the

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<v Speaker 1>vault door left inside, so that should the person not

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<v Speaker 1>really be dead, life may be preserved. Historians found advertisements

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<v Speaker 1>for Eisenbrandts Jack in the Box coffin dating from eighteen

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<v Speaker 1>forty four, playing up the popular but unfounded belief in

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<v Speaker 1>the frequency and danger of premature internment and the necessity

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<v Speaker 1>of such a device. We don't know how many were

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<v Speaker 1>actually made, but sales might have been helped by Edgar

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<v Speaker 1>Allan Poe, who published his harrowing short story The Premature

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<v Speaker 1>Burial in the same year. In the story, Poe wrote,

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<v Speaker 1>to be buried while alive is beyond question the most

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<v Speaker 1>terrific of these extremes, which has ever fallen to the

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<v Speaker 1>lot of mere mortality, that it has frequently, very frequently

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<v Speaker 1>so fallen, will scarcely be denied by those who think

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<v Speaker 1>the boundaries which divide life from death are at best

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<v Speaker 1>shadowy and vague. Who shall say where one ends and

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<v Speaker 1>where the other begins. In eighteen sixty eight, one Franz

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<v Speaker 1>Fester of Newark, New Jersey, the patent for his improved

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<v Speaker 1>burial case, which featured a narrow tube with a ladder

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<v Speaker 1>that allowed a reanimated person to climb to safety. If

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<v Speaker 1>the buried individual was too weak to escape on their own,

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<v Speaker 1>they could also pull a rope inside the coffin that

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<v Speaker 1>rang a bell above ground to alert the living. A

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<v Speaker 1>Vester gave demonstrations of his coffin. In eighteen sixty eight.

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<v Speaker 1>A reporter for The New York Times chronicled one such demo,

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<v Speaker 1>during which Vester was buried under four feet of dirt

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<v Speaker 1>and emerged an hour later out of his living grave,

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<v Speaker 1>to the applause and congratulations of the crowd. But the

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<v Speaker 1>undisputed showman of nineteenth century security coffins was a man

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<v Speaker 1>known as Count Michele de Carnice. Carnegie, described as a

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<v Speaker 1>chamberlain to the Tsar of Russia who toured Europe and

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<v Speaker 1>the United States demonstrating a remarkable coffin contraption that he

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<v Speaker 1>called Lee Carnice. In eighteen ninety nine, The Chicago Tribune

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<v Speaker 1>reported on a meeting of the Academy of Medicine in

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<v Speaker 1>New York City, where one physician startled his fellow members

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<v Speaker 1>with the ascertation that one out of every two hundred

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<v Speaker 1>people buried in the US was actually in a lethargic

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<v Speaker 1>state and is buried alive. That questionable claim served as

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<v Speaker 1>an introduction to the Count, who then demonstrated his device.

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<v Speaker 1>It improved on other security coffins by triggering a series

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<v Speaker 1>of alarms and alerts with any movement of the body.

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<v Speaker 1>There was a bell that rang and a shiny ball

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<v Speaker 1>that lifted into the air. While waiting for help to arrive,

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<v Speaker 1>the trapped individual could breathe and speak through a special tube.

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<v Speaker 1>One design flaw of such safety coffins is the morbid

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<v Speaker 1>fact that dead bodies do indeed move, though just not voluntarily.

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<v Speaker 1>During the process of decomposition, a corpse can shift and

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<v Speaker 1>even flip over, which would trigger a false alarm for

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<v Speaker 1>most security coffins, but nonetheless, to show its effectiveness, the

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<v Speaker 1>count would ask for volunteers to be buried alive. To

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<v Speaker 1>this day, the world record of the longest voluntary live

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<v Speaker 1>burial is held by an Italian man named Fropo Lorenzo,

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<v Speaker 1>who consented to be entombed in Lake Carnice for nine

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<v Speaker 1>days in eighteen ninety eight. And despite these entertaining demonstrations,

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<v Speaker 1>the count never put Lake Carnice into production. Busino said

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<v Speaker 1>people didn't buy it. Funeral directors weren't interested, and the

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<v Speaker 1>public wasn't interested either. In fact, none of these inventions

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<v Speaker 1>ever caught on. However, that's not to say that such

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<v Speaker 1>designs were never implemented. While not exactly a security coffin,

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<v Speaker 1>there is a grave with a window in New Haven, Connecticut.

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<v Speaker 1>One doctor Timothy Clarksmith, who died in eighteen ninety three,

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<v Speaker 1>was so afraid of being buried alive that he constructed

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<v Speaker 1>a large underground tomb where his body was laid out

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<v Speaker 1>next to a hammer and chisel. The window allowed cemetery

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<v Speaker 1>workers and passers by to check and see if that

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<v Speaker 1>had returned to life. No signs as of yet. Today's

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<v Speaker 1>episode is based on the article how safety coffins eased

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<v Speaker 1>grave fears of premature burial on HowStuffWorks dot com, written

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<v Speaker 1>by Dave Ruse. Brain Stuff is production of iHeartRadio in

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<v Speaker 1>partnership with how stuffworks dot Com and is produced by

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<v Speaker 1>Tyler Klang. Four more podcasts My Heart Radio, visit the

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