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Full transcripts of episodes of The Thing About Witch Hunts

  • Episode 164 Transcript: Ain’t Slender Man Scary? with Sean and Carrie

    Listen to the episode here.

    Josh Hutchinson: Welcome to The Thing About Witch Hunts. I’m Josh Hutchinson.

    Sarah Jack: I’m Sarah Jack Skellington.

    Josh Hutchinson: So Sarah, quick question. If you saw a very tall man with no face watching you from the edge of the woods, would you run toward him or away from him?

    Sarah Jack: I’ve got a bunch of questions for him, so I am going to run towards him.

    Josh Hutchinson: Well, of course you are.

    Sarah Jack: Does he have tentacles?

    Josh Hutchinson: Oh, he’s got tentacles. All right.

    Sarah Jack: I have questions. I gotta go find him.

    Josh Hutchinson: Ah, it looks like you have company.

    Sarah Jack: I hope so.

    Josh Hutchinson: So we are looking at monsters this month because witches are monsters and we wanna find answers to questions about monsters. What is a monster? Why do we need monsters? And why do we treat humans as monsters? [00:01:00] What does that do for us?

    Sarah Jack: I have questions for all those monsters, too.

    Josh Hutchinson: Today we’re joined by returning guests, fellow podcasters, Sean and Carrie of the amazing podcast, Ain’t it Scary with Sean and Carrie, to talk about the Internet’s most infamous creation?

    Sarah Jack: We’re talking Slender Man, the faceless boogeyman born in the digital age.

    Josh Hutchinson: From creepypasta legend to real world nightmare, we’re exploring how folklore goes viral.

    Sarah Jack: And we end up talking about Salem, because of course we do.

    Josh Hutchinson: We always find our way back to the witch trials.

    Sarah Jack: Four podcasters who love things that go bump in the night.

    Josh Hutchinson: So grab your jack o’lantern and keep it close.

    Sarah Jack: Don’t wander off the path, keep the porch light on, and get cozy for this spooky one.[00:02:00]

    Josh Hutchinson: Let’s get started.

    Sarah Jack: He’s skeptical. She’s spooky. Together, they explore the unknown, unsolved, unbelievable, and just plain weird on their podcast, Ain’t it Scary with Sean and Carrie. With their passion for history and the truth, they bring their different perspectives to today’s episode team up. It’s about to get scary with Sean and Carrie and Josh and Sarrie.

    Sarah Jack: Welcome back to the podcast, Ain’t It Scary with Sean and Carrie?

    Ain’t it Scary with Sean and Carrie: Thank you so much. Thank you so much for having us. We are getting back in the podcast saddle after a long absence, sothank you so much for helping us do that.

    Josh Hutchinson: Absolutely. We’re really looking forward to talking to you guys again. And of course, as always, lowering the usually very high level of discourse on this show. Just a touch. Just a touch. Yeah. Keeping it lighter. the

    Ain’t it Scary with Sean and Carrie: Yeah.

    Ain’t it Scary with Sean and Carrie: And thank you for having us during the most Ain’t it Scary time of [00:03:00] year, duringspooky season, just as we roll into October here.

    Sarah Jack: I was so excited when we connected and it was a go, so thanks for helping us roll out some fun Halloween talk.

    Ain’t it Scary with Sean and Carrie: Absolutely. Yeah. Yeah, and, and with that, I mean, for Halloween we always I mean, just traditionally, it just sort of happened, we always end up talking about urban legends. It’s such a like a spooky campfire time of year, and more and more over the years, I particularly have been really fascinated with like how folklore evolves over time and how folklore exists in our world nowadays. And usually that’s wrapped up in like scary stories. And I think with both of our podcasts we have kind of this mutual interests in the idea of monsters, not necessarily like [00:04:00] crazy creatures from the abyss, but you know, well for, for us sometimes it’s crazy creatures sometimes, sometimes, you know, but, or you know, Jeff the Talking Mongoose.

    Ain’t it Scary with Sean and Carrie: But really society’s like definition of a monster. What makes a monster? If those defined by society at large really are monstrous, if it’s their actions that define that. And oftentimes, urban legends really explore these, you know, where like fictional and real monsters sort of coexist. And that’s pretty appropriate for the time of year, I think.

    Sarah Jack: I’m so fascinated with how the stories are told.

    Ain’t it Scary with Sean and Carrie: And how they evolve, too. We thought it would be interesting today to talk about Slender Man, in particular. I think your audience will be familiar with the concept of Slender Man. They might even see a few Easter eggs in one of these screens. I don’t know, Slender Man, may be lurking. May be lurking.

    Ain’t it Scary with Sean and Carrie: But that [00:05:00] is a story that has evolved from basically a post on an image board to this, to something that I, you know, eventually jumped in a very scary way into, into real life and into, into the news. Yeah. It’s, it’s sort of a case study on internet folklore, which is kind of one of the most popular kinds of, of new age folklore nowadays is because like how, how is everyone connected?

    Ain’t it Scary with Sean and Carrie: You know, usually back in the day it was word of mouth or you know, books and things like that. But now with the internet, things move so quickly and you can connect to so many people across such a vast space that these stories really spread and evolve and take on minds of their owns even more than, you know, the urban legends we grew up whispering at summer camp.

    Sarah Jack: Yeah, I was thinking about, you know, hoping to see Bloody Mary in the mirror, but not really wanting to, but you hope, will that image appear? Will the image [00:06:00] appear? And then of course there were not computers for me to go look at scary images yet at that age. When I was that age a hundred years ago.

    Ain’t it Scary with Sean and Carrie: And I think what’s interesting about those like urban legends that we grew up with and those that maybe, you know, younger people are growing up with now that are really internet-based is that they still kind of function the same way. A lot of them,you know, the, the ones that really stick, the ones that are really, that really are evocative and really grab people. They, they’re often cautionary tales. They’re sort of these like heightened warnings of horrific possibilities lying around every corner. So, you know, we grew up hearing stuff like the man with the hook for a hand. You know, the, the kids are, the teenagers are on Lover’s Lane, and they’re necking in the car and then blah, blah, blah. And a, you know, murderer has escaped an asylum and kills one of [00:07:00] them and leaves a hook in the car and it’s, oh, it’s the guy with the hook for a hand. Now the warning here is obviously like, don’t, don’t be kissing. Don’t be kissing.And, but it, you know, it is kind of influenced by real life, too. There was a real life crime that still hasn’t been solved, the Texarkana Moonlight Murders. Those happened to teenagers on lover’s lanes. They were killed or victimized, and no one ever found who did it. So you know, that’s not something that happened in every town. You know, like every town had the urban legend of like, did you hear about the escaped convict that killed those kids?

    Ain’t it Scary with Sean and Carrie: But it, you know, it, this cautionary tale sort of melded with a real life crime and sort of, again, took on a life of its own, but it took a lot longer, you know, to snowball back in the day. The Texarkana Moonlight Murders were in the forties, and we were hearing those [00:08:00] iterations of the legends in like the seventies, eighties, nineties. And so, you know, it kind of took a long time to spread and, and sort of define its classic story structure.

    Ain’t it Scary with Sean and Carrie: But with the internet, things are created and they spread immediately. You know, if they really hit, they become viral. Everyone knows about it eventually.

    Ain’t it Scary with Sean and Carrie: I also feel like for parents, the internet is a fear or a danger. Yes. Or the, and so one angle of Slender Man to me is a folklore, a modern folklore story to parents of the dangers of your child. What are they looking at on the internet? And I mean, in a way, with the crime that happened, it kind of makes sense. Obviously, this, this, like the, the Lover’s Lane Murders is a very heightened example. This is a very specific example.

    Ain’t it Scary with Sean and Carrie: These, these are the Slender Man stabbings. Like, there’s just these, [00:09:00] this one stabbing, but you know, parents can look at that and think like, I knew the internet was a bad place. They, they create these monsters and, and the kids are enraptured by them.

    Ain’t it Scary with Sean and Carrie: Or, or do you remember Momo? The Yes. Image that was supposedly making kids like unalive themselves? Yes. Yeah. there are, there are things like that all over the place. And, I mean, I, you know, Sean worked in the news, and I feel like you guys covered, you know, this is the new internet thing. Oh, Momo, we, we did cover Momo. Yeah. Like on the local news, because parents were probably calling in, being like, Hey, what’s going on? I heard that this is happening to everyone.

    Ain’t it Scary with Sean and Carrie: And just like an urban legend, just like with the Lover’s Lane murders or Slender Man, like this is a very centralized situation of, of influence in real life, but people kind of take it and run with.

    Ain’t it Scary with Sean and Carrie: So these [00:10:00] internet-based urban legends, they’re called creepypasta,and that’s kind of from the, the term copypasta, which was like those emails that you’d get back in the day that was like, copy this and then send it to 10 friends or you’ll have bad luck or whatever. So creepypasta was sort of the internet horror story version of that.

    Ain’t it Scary with Sean and Carrie: Oh, the, the word “creepypasta.” I, I was reviewing the notes on theSlender Man crime that we’ll get to in a minute. No spoilers. And it struck me that the word creepypasta was, was a big part of these girls’ vocabulary. Yeah. Like, like they’re talking, we’ll, we’ll get into it, but they’re talking about going to a, a mansion in the woods where all of the creepypastas live. Yeah. Like the creepypastas as in like they’re the Universal monsters or something. Yeah. The shared universe, the shared cinematic universe of the creepypastas.

    Ain’t it Scary with Sean and Carrie: So,yeah, you know, it’s, it’s pretty fascinating how those things take on a life of their own. And [00:11:00] I’m curious how much you guys knew about Slender Man, like when it first started becoming popular, and then did the crime really register with you guys, as well?

    Josh Hutchinson: I don’t think I knew about it until the crime. I wasn’t in the creepypasta world. So,it was a new, exposure for me to see that. Andsince then I’ve, I like the creepypastas, but I don’t like taking them and turning them into real life.

    Ain’t it Scary with Sean and Carrie: Yeah, for sure.

    Ain’t it Scary with Sean and Carrie: Agree to agree on.

    Sarah Jack: I was aware of creepypasta, but I wasn’t aware of Slender Man, and my niece was 12 when things happened, and I remember, I think I probably, the first thing Aunt Sarah said was, “you know what’s fantasy, what’s not fantasy, right?” Because it, it was so I think that was one of the real shocking things is [00:12:00] like the, you know, what is in our, actually in our world, what is real in our world?

    Sarah Jack: But I was so fascinated because of how his image, just that the history of him, and I know you might talk about that a little bit, but how he just wasn’t thought of and then he was presented and then the stories were, you know, they just ran with the stories. Yeah.

    Ain’t it Scary with Sean and Carrie: The visual hasn’t even evolved that much. In those first two Something Awful posts, it didn’t have to, it was so evolved. It’s there. It’s a really good creature design, you know. Well, it’s very Men in Black. We, we did, 1, 1, 1 of our last runsof episodes before we departed for our hiatus was a Hot Moth summer. And we talked about the,you know, you talking about the Moth Man, and we talked about the Men in Black a lot. There is a Slender

    Sarah Jack: Sing it. Sing it. I’ve heard you sing it. Sing it.

    Ain’t it Scary with Sean and Carrie: The Will Smith, uh,

    Sarah Jack: Okay. Yay.

    Ain’t it Scary with Sean and Carrie: It’s, it’s been so [00:13:00] long. I forgot what,I forgot which, I was gonna bust into Will Smith’s Miami, and I was like, I don’t know why we’re doing this, but it’s a jam. Yeah. I mean, there’s something really evocative about the imagery and, and we’ll get to that in a second. And yeah, for me, like 2009 is when this first sort of hit the scene and I was in early college, I was probably the perfect age to like really appreciate creepypasta culture and I was on Tumblr, I was on all that fun stuff, but I, I didn’t take it seriously.

    Ain’t it Scary with Sean and Carrie: Like, I was old enough to not take it seriously. I was old enough to be like, this is cool. I like reading horror. And it’s cool that everyone’s kind of contri, it’s almost like fan fiction, you know? It’s like this really, like anyone could do it. Anyone could share their work and I think that’s really cool and, and special on. On the creepypasta subreddit, which I was on, from time to time. Um,it was always like. Nobody would say that it was fake. Oh. But you could tell no [00:14:00] sleep was the subreddit, and that was oh or no sleep is great. That was the conceit, was like, yeah. Everyone kind of was role-playing.

    Ain’t it Scary with Sean and Carrie: That these stories were real. If you said you were posting a fake story, it would get taken down. Like the rules of the sub were, you had to pretend it was real because you want, people wanted the experience of likecould it be real? Like, yeah, this, it’s almost a role play, right? Like, like clicking through these creepy stories and going, oh, who posted this? Yeah. But even though, but everybody’s participating in a shared, like agreed delusion in that, in that space where they all know it’s fake, but, but you know,maybe a preteen stumbling on the creepypasta wiki doesn’t know that. Yeah.

    Ain’t it Scary with Sean and Carrie: So, you know, they had the, the girls, part of the crime, which again, we’ll get to, you know, they were experiencing this story, after it had evolved and spread for years. So they didn’t have that root of knowing where it came from and knowing it was fictional.

    Ain’t it Scary with Sean and Carrie: No, but we’re getting ahead of ourselves. Yes. Should we start with something awful? Well, yeah. So [00:15:00] Something Awful, which is, what happened, but also this forum, it was like a message board forum, a really popular thing in the mid two thousands. and what’s interesting about this is that not, you know, unlike what we were just talking about with like the role play aspect, this forum started a spooky image contest. So it was. Enter your spooky pictures that you create with like a little spooky story. And everyone knows this is fake because it’s like a Photoshop contest.

    Ain’t it Scary with Sean and Carrie: So no one was going into this thinking, oh, this is like a ghost photo that someone really took, or this is someone’s real experience. It was like, how legit can they make it seem? Like, how interesting can they make the story? So people started to submit to this back in 2009. It was just, you know, one message thread.

    Ain’t it Scary with Sean and Carrie: Until, I pretty early on, one user named Victor Surge, which is not his real name, submitted what would probably [00:16:00] become the most memorable because that’s what we’re talking about today. So he posted two photos that he created and then it was part of the thing that he created them. And one of them was a black and white photo. So,like a real picture. He had obviously found it somewhere in, you know, stock imagery and, it’s like a group of young teens. They’re walking toward the camera and then there’s this strange, faceless figure just barely visible behind them, which was, you know, photoshopped in, but like, really well done. It’s a, it’s a pretty good edit. Very tall. Long arms. Yeah, tall, long arms. Big, strong guy. Dear. Streaming dentist. Yeah, bald, like faceless.And then below the photo in the post was this quote, “we didn’t want to go, we didn’t want to kill them. But its persistent silence and outstretched arms horrified and comforted us at the same time.”

    Ain’t it Scary with Sean and Carrie: And then there was a date, 1983, photographer [00:17:00] unknown, presumed dead. So it’s I love, Ooh, I love photographer presumed dead. Yes, that’s, that’s a chef’s kiss. Dead, like you don’t even know they’re dead.

    Ain’t it Scary with Sean and Carrie: And then there was a second photo. So again, like a real life, probably a stock image, black and white picture of a little girl on these like ladder steps up to a small slide. And she’s smiling at the camera, you know, like, almost like,her mom’s taking the picture. There’s a few other kids playing around her in like a park or a playground, and then in the shadows, in the far background, there’s again this same strange, tall, faceless figure. And he’s got these like odd, tentacle-looking limbs and he’s standing with a few children around him.

    Ain’t it Scary with Sean and Carrie: And the photo bears a seal on the top right saying City of Stirling Library’s local studies collection. He’s, he’s reaching down to them, right? He might be holding the kids’ hands or something with his weird tentacles. It’s kind of like he’s beckoning and bringing them in, like, [00:18:00] you know, like attracting them to him.

    Ain’t it Scary with Sean and Carrie: Any listeners or viewers who aren’t, who think they’re not familiar with these pictures, if you are familiar with what the Slender Man looks like, you probably have seen one of these, because they’re like the most. But if you just Google, or use search engine of your choice, original Slender Man pictures. Yeah. Original Slender Slender Man pictures. These are the two pictures that you’ll find.

    Ain’t it Scary with Sean and Carrie: And then on the second, there was this backstory, one of the two recovered photographs from the Stirling City Library blaze. So that sounds like something from a Stephen King novel already. Specifically, it is, it is basically ripped off from It, actually. Notable for being taken the day which 14 children vanished and for what is referred to as the Slender Man, so this is the first time that the name is used. Deformity cited as film defects by officials. So this seems to be a reference to, the weird, creepy guy in the background. Fire at library occurred one week later, actual photograph confiscated as evidence. 1986, photographer [00:19:00] Mary Thomas, missing since June 13th, 1986.

    Ain’t it Scary with Sean and Carrie: So he just posted these pictures. He just posted like a sentence, a little paragraph, and then everyone freaked out. People still were submitting their own things, but everyone was kind of like this Slender Man. Like, this story is cool. Like, I love this guy. People were, were starting to, I love this guy. I love,I love this, the idea of this monster people were submitting their own images based on Slender Man from a few days before.

    Ain’t it Scary with Sean and Carrie: So it became its own thing within the message board that like the first people to see this sort of latched on immediately. Like, this is a really effective, creepy story and a really effective monster.which is, which, says a lot about how great of an idea it was.

    Ain’t it Scary with Sean and Carrie: It has to be, you have to be a really good creature [00:20:00] design, a really good, creepy idea, to start in a post that literally acknowledges that it’s fake and then get to a place where there’s widespread belief in the, in, in the thing. And in the post, you know, everyone was still very much aware that it was fake. They were making their own versions of the story, and that’s kind of how it would spread.

    Ain’t it Scary with Sean and Carrie: It came out of the post. People were sharing the post with other people. People started contributing their own versions of the story and their own imagery and their own lore. And it started out slow because again, this was just, you know, a popular but random message board. It wasn’t like a, you know, it’s not like how social media is today.

    Ain’t it Scary with Sean and Carrie: But once it really picked up speed, speed, it just kept on going and going and spreading. Yeah. So Surge, who his real name is Eric Knudsen, told Vanity Fair that he wanted to formulate something whose [00:21:00] motivations can barely be comprehended, which caused unease and terror in a general population.

    Ain’t it Scary with Sean and Carrie: Andit is it, right? It’s Pennywise. Well, that’s always going to be the thing, for kids. it goes back to that cautionary tale idea that, in this case, Slender Man was targeting and victimizing children and, with Stranger Danger being such a thing and such a influence on urban legends and modern day folklore since, I mean, I guess the eighties was like when it really sort of like became a hysteria.

    Ain’t it Scary with Sean and Carrie: It could kind of be that Slender Man became this modern day boogeyman for kids who, you know, like, Hey, don’t stray too far from the crowd. Don’t be too much of an outsider that monsters could lie in wait and get you.

    Josh Hutchinson: I was just gonna say it kind of, you know, goes back to the [00:22:00] why Hansel and Gretel’s so successful. It’s that children in danger, they’re being lured by somebody, they’re being taken by somebody. And we see that with the witch trials. Anytime a child was put in danger, then they go after the danger like intensely. You know, we had the whole Satanic panic going on in the eighties, too. The parents were just freaking out about this stuff.

    Ain’t it Scary with Sean and Carrie: Mm-hmm. Yeah. And they never stop. They, they might latch onto a new fear. So one of the most prevalent ones, as Sean said, is the internet, is what could be connecting to kids, what your kids could be looking at when you don’t know. And there is, that’s a not an unfounded fear, right? There’s lot of No, I mean, it’s, it’s very legitimate dangers out there.

    Ain’t it Scary with Sean and Carrie: Yeah. So, you know, it, it all develops and what’s interesting is that I think the adult perspective is just [00:23:00] as involved in the spreading of the story and the formulation of the story as the kids who are consuming it, too. ‘Cause you know, like I was a college kid, I guess I was an adult, but like young adults, like they, they read, you know, spooky stories online because people like reading horror stories, but, you know, they have different perspectives of it, but the adult fears of, of what could happen to your child or a child’s fear of what could happen to them, this, it kind of both combined in this story. It’s also unclear to me in that first flurry of Slender Man posts, and you get into this as the lore, the weird Slender Man lore builds up with the Slender Man proxies. and we’ll get into that. it’s unclear in those first two images whether he’s threatening those children or whether he’s, I mean, the photographers are presumably adults, right? And they go missing. So is it that Slender Man’s weaponizing these children? Is it fear of the children? Well, the 14 children did go missing at the fire. Yeah, ’cause they followed Slender Man. But the [00:24:00] lady who took the picture, she did. Yeah. Yeah. mean, it, it could be he, he is just, he’s just going after everyone.

    Ain’t it Scary with Sean and Carrie: Yeah. He’s just having fun. He’s just, he’s just having a good time.

    Sarah Jack: Why do you think it seems to have stayed as the Slender Man and not Slender Men?

    Ain’t it Scary with Sean and Carrie: What a good question. I think it kind of, I mean, There are versions of the legend that have multiple of these creatures, or like, there’s the Slender Woman. Of course people are gonna spin it off, you know, like the Bride of Slender Man. But I think it’s just so much creepier, like a Pennywise the Clown, to have like one monster. It’s the Michael Myers. You can’t get away from him. Like even he’s just one guy. But even so, he’s still gonna get you. And this guy, particularly this guy, I mean, whatever it is, it can’t be reasoned with, he’s got no face. [00:25:00] Like you can’t talk to him. You know? He is, he is just lying in wait, lurking. Mm-hmm. Like coming to get you.

    Ain’t it Scary with Sean and Carrie: And these original posts, they’re, they’re not saying how, like they’re just saying, these kids vanished. they’re not saying oh, he, he murders them like this, or he does this. His motivations are unclear and you can’t talk to him about his motivations, and you can’t, there, there’s no understanding, there’s no humanity because you can’t, look ’em in the eye or you can’t connect on that level.

    Ain’t it Scary with Sean and Carrie: So I think the monstrosity of just this, like this unknowable creature again, so many things go back to the fear of the unknown and what’s more unknown than a faceless face. Just something that looks human but isn’t.

    Ain’t it Scary with Sean and Carrie: I’m trying to figure out what, how the timeline on this works, but now I’m also thinking of the, the Silence from Dr. Who, the [00:26:00] Dr who villain, which are a whole alien race of Slender Mans. But I don’t know if that, those episodes came out after the Slender Man legend, probably, but they also could just be men in black. Yeah. again, and the men in blackreally quick overview. But they’re this, these beings.

    Ain’t it Scary with Sean and Carrie: And there, there are more than one. So it’s unlike the Slender Man, but it’s, they’re attached to stories of alien abductions and encounters. And these weird guys in suits show up to your house and they’re, they threaten you not to talk. And it, they look human at first, but then it turns out like their faces are weird and they start acting funny.

    Ain’t it Scary with Sean and Carrie: And again, it’s that thing of they seem like us, but they’re not quite right. Yeah, there’s, and that’s always going to make, like we are, that’s why the uncanny valley is so frightening is because we can look at something and go, but the eyes are not quite human. It’s not real. And that makes [00:27:00] people instinctually very afraid, which is why this was so effective.

    Ain’t it Scary with Sean and Carrie: He has the somewhat of a guise of a guy in a suit, but he’s like too lanky. And he is got these tentacles sometimes, and he is got no face. There’s things that are off and that are wrong, and that’s what makes it frightening.

    Ain’t it Scary with Sean and Carrie: It’s like how movie robots have to look like Johnny Five or they have to be human actors because,something in between is a little too weird. A little too freaky. Yeah. C3 Pocus in between, but Yeah.So Indiana University folklorist Jeff Tolbert noted, “the Slender Man indexes at least two separate intellectual strands, two distinct, but related conceptual frameworks. First, Slender Man is a sign of abject fear, the ultimate other, the final evolution of radical alterity. Second Slender Man subtly references the self-conscious communicative processes that give rise to the tradition itself and are in fact the reason for its continued [00:28:00] existence as an internet icon. Slender Man offers critical commentary on the legend genre by enabling individuals to participate in the creation of a legend through reverse ostension.”

    Ain’t it Scary with Sean and Carrie: So basically, there are two really important factors, to this professional folklorist, as to why this was such an evocative story, and it’s because he represents this, this fear of the other, which is something that you guys talk about all the time, is that, you know, why? Why do people ostracize other people?

    Ain’t it Scary with Sean and Carrie: And why do they turn them into boogeymen is because they’re afraid of them for some reason. They are other, they are different. And that combines with howthe nature of urban legends, and especially internet urban legends, which are just easy to access, like quick to update. You can, you don’t have to wait years for things to like get told through word of mouth. [00:29:00] It’s the participatory nature, and that sort of combined into like this really powerful story that kind of just snowballed and snowballed and snowballed.

    Ain’t it Scary with Sean and Carrie: And it is the, participatory nature that can also be the scary thing, right? When impressionable minds come across this, this stuff.

    Ain’t it Scary with Sean and Carrie: Yeah, absolutely. And just like anything on the internet and people are experiencing that now. And, and this is, you know, even this is like dated in a way, like how think this story spread initially. Now it’s like TikTok, it’s conspiracy theories. But it’s, at the end of the day, it’s fear of the unknown. I don’t understand why this thing happened. I need an explanation.We’re making up stories at the end of the day, but they spread, because people need to understand what they don’t understand. And I, and people do, there are, [00:30:00] since we’ve been researching the Slender Man, there have been people who believe that there might be Slender Man out there. And I think a lot of them fall into one of two camps. One is children, who don’t know any better necessarily, and think they see adults talking semi-seriously about something on the internet and think that it must be semi-serious or greater. and then you’ve also got very interestingly, the school of thought around tulpas, Carrie, aroundthought-form energy ghosts. If enough people believe in something, then they will The Secret style manifest it into being somewhere in the world. Yeah, it’s a very old folkloric. I mean, that’s from like old religious and even, certain pagan folklore is, creating something out of pure belief. If you believe something hard enough, you can create something and sometimes that is used for good to, to [00:31:00] manifest to your vision board, but sometimes, according to folklore of all different traditions, that can be used to create like your own little monsters to do your bidding.And it’s at the intersection of like creation and fantasy and real life fear that the Slender Man story eventually led to what was eventually called the Slender Man Stabbing. that is a spoiler. it’s an attempted murder case. We’re gonna spoil that up top because there are children involved here and, it’s good to know that it’s not, it turns out full murder. Yeah, it turns out okay. But yeah, there was an attempted murder. So this was in May 2014, so this is only five years after this, the, the first images were posted. So, you know, we, we were telling the same urban legends for decades. You know, Bloody Mary, the hook hand, you know, aren’t you glad you didn’t turn on the [00:32:00] light like the, the college roommate one, like those had decades and decades to percolate. This had spread so far and wide.

    Ain’t it Scary with Sean and Carrie: There were YouTube, web series, there were indie video games by this point, I think, I don’t know if there had been a film yet, but there have been since then. So in only five years, this kind of influenced this major crime. So it’s, it just goes to show how the internet has affected how folklore transmits nowadays.

    Ain’t it Scary with Sean and Carrie: But in May, 2014, the basic story is that two 12-year-old Wisconsin girls stabbed their friend in the woods. She was also their age. They had fully intended to kill her, and it was meant to appease what they believed to be the real Slender Man, to prove themselves to him. [00:33:00] And,I think it’s hard to believe that 12 year olds at children could be capable of such horror.

    Ain’t it Scary with Sean and Carrie: At the same time, it’s also hard to believe that children as old as 12, 12 feels a little too, when you’ve, on the face of it, it feels a little too old for this level of falling into a fantasy. Right. So it’s surprising in both ways. Yeah. Now this is, it was combined with obvious other issues at play, probably melt mental illness, which we’ll we’ll talk about.

    Ain’t it Scary with Sean and Carrie: But it made it so it seemed like this, to them, this was a reasonable course of action. So the victim, Payton Leutner, she was originally friends with the perpetrators. these were Morgan Geyser and Anissa Weier, and Morgan and Payton had been friends since fourth grade. Anissa had been a recent addition to the two at the beginning of sixth grade.

    Ain’t it Scary with Sean and Carrie: So you have this situation where like there’s [00:34:00] these two best friends forever. And then one girl kind of comes in and she’s kind of close with Morgan, but Payton’s not really like into it, but now they’re a trio, and that’s kind of okay, that’s our friends now.Morgan was always a little odd. Her mother recalled that she wasn’t sad about Bambi’s mother dying in Bambi as an example, but rather she just said, run Bambi, run, get out of there, save yourself.

    Sarah Jack: Yeah.

    Ain’t it Scary with Sean and Carrie: The save yourself is pretty, and this like very, very young. This is obviously years and years before this stabbing happened, so, you know, she had some things going on. Mm-hmm. And she was the first of them to really become obsessed with Slender Man. She got really into reading creepypasta online. She found the Slender Man story and she just became obsessed with it. She would draw Slender Man, she would look up art, she would, engage with the stories. And she sort of influenced Anissa [00:35:00] with this.

    Ain’t it Scary with Sean and Carrie: This obsession. So they fed off of each other. And again, Payton, who is originally Morgan’s best friend, is getting left behind a little bit and they’re becoming like really, really insular and really interested in this thing together. And Payton’s not really interested in it.

    Ain’t it Scary with Sean and Carrie: So she naturally becoming more and more ostracized the more they become almost addicted to this story and like experiencing more versions of the story and art and videos and all these things. Well, Carrie, they’re working to become proxies to the Slender Man, right? Yes. Because what these girls believed is that Slender Man lives in a mansion somewhere in the woods, an abandoned mansion, except he lives there with all of the other creepypastas.

    Ain’t it Scary with Sean and Carrie: that was an idea. Yes. And it was specifically in Nicolette National Park, which was in Wisconsin. That’s convenient.

    Josh Hutchinson: they are.

    Ain’t it Scary with Sean and Carrie: Yes. Yes.

    Josh Hutchinson: We believe it. That he has a mansion. It’s right back here in the woods.

    Ain’t it Scary with Sean and Carrie: [00:36:00] Exactly it, it, which is like a, like a childlike way to, well, you know, if, if he has a secret mansion in the woods, it’s gotta be those woods, ’cause those are the only woods I know. It, it, you know, there is this childlike fantasy to it all that is interjected with this just horror, which is really interesting to see it meld together.

    Ain’t it Scary with Sean and Carrie: So,in 2014, after a slumber party, the three of the girls headed over to a local park,Morgan and Anissa baited Payton with a game of hide and seek. So again, they’re kids like, this is like the natural, you know, they’re walking to the park after a slumber party. They’re playing hide and seek.

    Ain’t it Scary with Sean and Carrie: They pull her deeper and deeper into the woods. And eventually Morgan got on top of Payton, told her, I’m so sorry, and pulled out a knife and began stabbing her. Anissa told Payton to lay down away from the road and be quiet so she’d lose blood slower. And the girls said that they were gonna go get help for her, but just fled.

    Ain’t it Scary with Sean and Carrie: [00:37:00] So this poor girl, Payton, her friends have just attacked her, tried to kill her. she is really badly wounded and she’s hoping that they’re going to send help too, because again, there’s this childlike aspect of I can’t believe my friends did this. This can’t be real. Yeah. Why? I don’t know why they did this, but I don’t know why they would say they’re gonna send help if they’re not.

    Ain’t it Scary with Sean and Carrie: So hopefully, yeah.

    Ain’t it Scary with Sean and Carrie: Why do you think they wanted to kill her with such a violent act? Or why not just lead her to the mansion with them and then trade her for admittance? Why do you think I, it’s, it is really hard for me to comprehend that violent

    Sarah Jack: Me too, too. that

    Ain’t it Scary with Sean and Carrie: I think there’s a sacrificial aspect, especially for Morgan, ’cause she was always so close to Payton. I’m, I don’t know if Anissa was feeling the same sort of intense sacrifice of it all, but there was a development in the Slender Man lore, which, [00:38:00] came years later where you could, and again, there’s a zillion different ways this plays out. But you could, this is a really dark bloody Mary. Yes. You could do a very bloody, do terrible acts and act as his proxy and he would then take you under his wing and trust you. So I think there is a sacrificial aspect of this is my best friend. What could be better to sacrifice to Slender Man than my best friend? Oh, it’s like Thanos. It’s a bit like Thanos. So Slender Man wants to be out in the world and or he wants to have impact on the world. He wants to be doing bad stuff and killing people and being a naughty little boy. but sometimes you don’t want to go out, sometimes you want to eat DoorDash, and that’s where he, they’re DoorDash has the proxies step in, I think is what’s going on.

    Sarah Jack: And then my other question about the proxies is because, I’m thinking always thinking about, witchcraft accusations and just, our, humanity’s idea around [00:39:00] witches. so these proxies, were they ever, could somebody be accused of being a proxy or did people just wanna identify as proxies or were they being identified by other fans?

    Ain’t it Scary with Sean and Carrie: That’s fascinating. I don’t think I’ve ever heard of it going that way. I think most of the time, and I think probably where the lore came from was people wanting to be part of the story. And in this case, what’s interesting is, you know, it seems to me that these, the two perpetrators, Morgan and Anissa, they were feeding off of each other, they were playing into each other’s mental illness and obsession with this story. And also they were creating this very intense bond that ostracized this other friend. And also she didn’t struggle with mental illness. She was known as being more well [00:40:00] adjusted. So she, what is interesting is that it’s the reverse of a lot of witch hunts and witch trial cases where the other islike a socially awkward or un doesn’t fit in an outsider. But in this sort of micro group little, yeah, microcosm, this three person group, it’s the two that are, struggling with their mental health, obsessing over this horror monster, and they’re ostracizing the girl that is more well-adjusted, less of an outsider, but to them she has become the outsider. She is the one that needs to be scapegoated and sacrificed.

    Ain’t it Scary with Sean and Carrie: And they probably are dealing with some social ostracization outside the group. Oh, absolutely. Especially Morgan. Yeah. They both really struggled with friendships in school. Payton and Morgan, it seemed like Payton was making other friends and able to be social and things like that. And maybe Morgan [00:41:00] saw that and was very jealous of that as well, because these were her only friends.

    Ain’t it Scary with Sean and Carrie: Now didn’t Anissa tell Morgan or the other way around maybe that Slender Man would kill their parents? So there’s also like a, there’s a carrot and a stick angle. Like you can come live in the mansion with me and Michael Myers or whatever, or, I’ll kill your parents. Yeah. So to get that to that in a second, yes. The girls do flee. They go to try and find Slender Man in the woods in his Slender Mansion. Is that what they called it? I, I, it’s good brand. It’s in my mind is that, but I dunno if that’s what they called it. But I colloquially, I think people are like the Slender Mansion.

    Ain’t it Scary with Sean and Carrie: It’s right there. So they run. Now Payton was miraculously found alive by like a biker, just like a passing person. She was rushed to the hospital, and Morgan and Issa were discovered walking by the highway and detained for questioning. So again, there’s this really childlike aspect of like, there’s not really a plan here.

    Ain’t it Scary with Sean and Carrie: How [00:42:00] are you going to get into the deep woods of the, this national park, which I’m sure is massive to two kids who don’t know where they’re going. They’re just wandering by the highway. They just figured Slender Man would swoop in and be like this way, you know?But they were able to do such a horrific act that is, world altering, that almost ended a person’s life, but that there’s no real plan and that is real, really childlike, but then wrapped up in all of this horror. , questioning, Morgan said that they had to do what they did because Anissa had told her that Slender Man would kill their families, so that was from the stand.

    Josh Hutchinson: You know, what struck me watching the HBO documentary, they talked about Morgan and Anissa planning this for like six months to like work out the details of this plan, but then they kind of changed some of the elements [00:43:00] towards the end. Like, they want to kill her at night while she’s sleeping at first, but then they go with this other plan and.

    Ain’t it Scary with Sean and Carrie: This was like the third option. I think they, they tried to do something in the bathroom at the park and I don’t know if Anissa couldn’t go through with it. So like they kept on putting it off. Again, it’s the child like, oh, we’ll figure it out. We’ll figure it out.

    Ain’t it Scary with Sean and Carrie: it’s fun to, as a kid to like fixate on something and make a little plan or whatever. And I used to do that with like murder mystery parties. Like, that was my thing when I was, in high school or whatever. Like we would plan and we would create the characters and everything and that was so fun. But it was fake and I knew it was fake and it was just for fun. But they were using this as their entertainment as well, because it was their entertainment reading. creepypasta was their entertainment and fixating on it, and obsessing on these stories. And then they just brought it into their lives.

    Sarah Jack: I was just thinking [00:44:00] about, attacking her was power. Like how do children look at that? Like, look for power? Did they feel like they were taking some power, like having power to hurt their friend to serve Slender Man? So then are they like even, they’re adjusting his power because they’re not gonna be victims of his.

    Ain’t it Scary with Sean and Carrie: I think that was part of it, is that,Morgan especially, who was the one who did the stabbing, she had a flat affect too. I don’t think it, it seemed like it affected her a ton, at least initially, and I think part of it was she was wrapped up in this fantasy that she’s just doing this for this monster. she’s just in a way, part of this monster. she’s, his right hand doing this action for him. And I think it’s a way to remove yourself, as well. It’s [00:45:00] like, well, I’m only doing this for such and such, and for a child it might be a little easier to pull those things apart and be like, this isn’t me, ’cause if you’re already wrapped up in this fantasy, it’s not so hard to remove the blame from yourself. So I think she probably did feel power, but she didn’t feel like she was doing it just for herself or doing it to get one over on Payton. She was doing it to, to, go be with Slender Man.

    Ain’t it Scary with Sean and Carrie: Yeah. that’s what they wanted at the end of the day. Maybe a power dynamic was at play, but they weren’t consciously thinking about it. Super hard. Yeah. I think with what we talked about, how they had been othering her in their three person friendship, I think that was really the expression of it was, this is gonna be the victim because she is the most, unlike the two of us, like the two of us get it. We’re a little, we’re a little more weird. We’re, we’re obsessed with this [00:46:00] story and she’s not like us. And the power there is victimizing her. It’s like they, they felt powerful to make the decision, to make her the victim, to choose her as the sacrifice. But I don’t know if they thought of it as necessarily even against her, you know?

    Ain’t it Scary with Sean and Carrie: It’s interesting because it seems like it was just very much like,this is what we have to do to meet Slender Man. Yeah. If one of them fully got cold feet and the other one said, I’m so sorry. They weren’t like exci, they weren’t up in an angry blood lust or, excited to, to get to the stabbing.

    Ain’t it Scary with Sean and Carrie: They, and they seemed both interested in Slender Man and also fearful. Morgan said that Anissa said that he would kill their families, and she also said that she had been seeing him in her dreams, which I’m sure was frightening for a child. And Anissa said, “from what the creepypasta Wiki said, he targets [00:47:00] children most, so I was really scared knowing Slender Man could easily kill my whole family in three seconds.”

    Ain’t it Scary with Sean and Carrie: But here’s where I get stuck on that word creepypasta again, because to me maybe this is the difference of being an adult, but to me, or maybe this is a difference of mental illness for that matter, but for me, the word creepypasta means that the stuff’s fake. It’s fake. that’s an attending like mental tag on the word creepypasta as it, it might have just been a genre, true crime, like horror. It was just the genre that they were looking at. But I think they really played into each other’s fears so much so that, you know,they started believing it through the power of just influencing each other back and forth, back and forth, obsessing about this thing, fixating on it, and then fixating on this plan.

    Ain’t it Scary with Sean and Carrie: It became more and more real because you had someone else telling you that they believed in, they thought the same things as you. So it’s how a conspiracy theory spreads. It’s, [00:48:00] well, if someone else believes the same thing, I can’t be crazy, because there’s something here.It’s really interesting because again, they’re kids.

    Ain’t it Scary with Sean and Carrie: So it’s, seeing it through that lens is very different than seeing it through an adult lens. And we talked about the Satanic panic, we talked about Pizzagate and all that stuff. And those are very adult hysterias, based in fears, just like this fears about children and some of them ha resulted in crimes or accusations leveled at people.

    Ain’t it Scary with Sean and Carrie: McMartin preschool. Yeah, McMartin, preschool, like very baseless sort of situations at the end of the day, that was legally found. and that those were the adult cases. So it’s interesting that this is like a, again, a microcosm of that.

    Ain’t it Scary with Sean and Carrie: And Morgan was the one that really went with the proxy thing. She was the one that told Anissa like, this is what we do to be proxies for him and go meet him. It was her that said that they [00:49:00] should kill Payton, because they have to prove themselves to him. So it makes sense that she’s the one, first of all, she’s the one doing the stabbing, but she’s the one making this choice, because she was the one who was the closest to Payton, so maybe she also felt the most jealous of her being more integrated in their young society. She might’ve felt left behind by her in some senses and betrayed by her. And she figured I have this new friend, I need to prove myself to this new friend, as well. We both believed the same thing, so let’s cut out this other person that is not part of our group anymore.

    Ain’t it Scary with Sean and Carrie: Yeah,I, it just would’ve been better if they just got into like Ed Sheeran or something. Ed Sheeran will never demand stab your friend in the woods, and if he does, that’s not good.

    Josh Hutchinson: If you play him backwards.

    Ain’t it Scary with Sean and Carrie: yeah, exactly. Back [00:50:00] masked, ed Shean, it’s can I have some tea?that’s a very pleasant backlash. So after the interrogation, the girls were arrested for first degree attempted homicide.

    Ain’t it Scary with Sean and Carrie: The trial began September, 2017, so this is a few years later. Morgan was charged with attempted first degree homicide, ’cause she was the one who perpetrated the stabbing, and Anissa with attempted second degree. Now, because of a get tough on crime initiative in Wisconsin, they were required to be tried as adults. They were not even teenagers during the stabbing and they still were like 14 or 15, yeah, 14 or 15, but they were being tried as adults for attempted murder, and they were both facing life in prison if found guilty. So this kind of, it wasn’t a whim, right?There was planning that went into it, but they didn’t grasp the seriousness of it, for a variety of reasons.

    Ain’t it Scary with Sean and Carrie: But again, they [00:51:00] were 12. Like,you’re going through puberty, hormones are crazy like. You’re kind of crazy when you’re 12 in a way. Like just taking out any question of underlying, mental illness or anything like that. Like you are, you’re not your most reasonable as a 12, 13-year-old person.

    Ain’t it Scary with Sean and Carrie: That’s also a bad,it’s a bad position to put the jury in, because these girls definitely are guilty of attempted murder. Yes.

    Josh Hutchinson: Yeah.

    Sarah Jack: Oh yeah.

    Ain’t it Scary with Sean and Carrie: Is, how much did they understand they were doing something wrong?

    Sarah Jack: Yeah.

    Ain’t it Scary with Sean and Carrie: Or how much do you want to, how much, who does it serve to put them in prison for and the max punishment, you know?

    Ain’t it Scary with Sean and Carrie: So Morgan was eventually diagnosed by court psychiatrist Kenneth Casser, with schizophrenia and oppositional defiant disorder. for schizophrenia, Casser said the patients could lose track of reality in a number of ways, hallucinations, hearing voices, and delusional thought, like believing Slender Man is real.

    Ain’t it Scary with Sean and Carrie: During the [00:52:00] trial, another psychologist stated that he felt Anissa was susceptible to delusional disorder, schizotypal personality disorder, and this particularly is a diminished ability to determine what is real and what is not real. He also felt that she had no characteristics, of, psychopathy, or sociopathy, but she was diagnosed with a shared psychotic disorder with Morgan. we talked about this in our show. It’s like a folie a deux, madness of two, where you kind of share delusions so deeply, you egg each other on so much, that you enter into a psychosis with another person, and that,the fact that it’s with another person makes it stronger because you’re going back and forth.

    Ain’t it Scary with Sean and Carrie: It’s an endless feedback loop of this really damaging thought. It’s what’s probably going on with Betty and Barney Hill or those two ladies who say they went back in time atVersailles. Versailles, yes. Yeah. You say, oh, isn’t this [00:53:00] weird? Isn’t this weird? Isn’t this weird? And then it just goes back and forth. You know what? You’re right. That was Maria Antoinette. Yeah, exactly.And so this idea of this hysteria and shared madness is really prevalent in a lot of stories that both of our podcasts cover. hysteria is often a factor in what leads to Witch trials and the scapegoating of those perceived as others, and this event really was evocative to me of the Salem Witch Trials. Now, of course, it’s the one that I know the best, but the fact of the young girls being the catalyst here, they’re influenced by a variety of factors that are still debated even to today. Wasn’t ergot.

    Josh Hutchinson: No.

    Ain’t it Scary with Sean and Carrie: But they’re, they include societal pressures, paranoia. In their cases, the real difficulties of colonial living and being a young girl in the pre-revolutionary era and the, just the dreadful boredom. You don’t have much to [00:54:00] do from childhood to getting married. You’re just getting ready to get married a lot of the time. You’re helping your mom, you’re helping around the house, and then you’re lots of socks to darn, you’re getting, you’re waiting to be a wife and a mother. Um,and that was a really lonely and difficult place to be, I’m sure, as a young woman in the colonial era. So that sort of, in the Salem Witch Trials case, they had these shared stories that they would, go back and forth and participate in. There was a role play element of making their, their little poppets and doing a little spells and things.

    Ain’t it Scary with Sean and Carrie: Yeah. And they whipped each other into a frenzy building on each other’s stories until it did leak out into the real world and had really large implications for their society, with adults as well. So it wasn’t just limited to the children. And that’s how the shared storytelling of the Slender Man in this little [00:55:00] group led to those real life consequences. It’s this shared hysteria that leads to tragedy. I think those girls probably were feeling their power. Yes, I think so.

    Sarah Jack: And like the Salem Witch trial afflictions, that was full of emotion. Did the shared delusion of Anissa and Morgan, I wonder how, it, it seems like there was like this void of emotion.

    Ain’t it Scary with Sean and Carrie: Yeah. And some, some of that could be their particular individual mental states and mental health struggles. Morgan might just have a very flat affect generally. I think part of it is also what they were doing was so involved in this other being, you know, doing things for this other being or through this other being. They could kind of lay blame for this other being. And I think they probably knew they were doing something [00:56:00] wrong,depending on the mental illness factor, but they knew that killing was wrong. She said, I’m sorry. Yes.

    Ain’t it Scary with Sean and Carrie: Um, but the girls in the Witch trials, I think initially they probably didn’t understand what they were doing was wrong. Eventually, things escalated to such an extent that it was like, oh, people are dying. This is getting serious. But I think they were, they had the fantasy, they thought they were in the right, they thought they were doing what was right in a way. I think.

    Ain’t it Scary with Sean and Carrie: They put a baby in prison pretty early. They did. I think by that point they were probably figuring it out. But initially, and again, they have childlike motivations too. They don’t wanna get in trouble, so they have to start blaming other people. And then eventually they’re whipping each other into a frenzy of this is really happening.

    Ain’t it Scary with Sean and Carrie: And then, they have to keep the ruse going, because again, they could get in [00:57:00] trouble. Like it’s a very childlike thing, but has these really drastic implications in the lives of so many people. And that’s what happened in the Slender Man stabbing, as well.

    Josh Hutchinson: You can see how the girls in the Salem Witch Trials and it seems like these two girls, it, the Slender Man case, like they’re really influenced by what adults are saying, also, because adults invented Slender Man and adults in Salem, were saying, Hey, the devil’s all around you. He’s walking around these woods right now trying to get people so you know, they’re on heightened alert, believing what the adults say, and then the adults are reinforcing them and saying, okay, good job accusing that person.

    Josh Hutchinson: Why don’t you accuse another, we’re gonna, have that person arrested. We’re validating your accusation. So it.

    Ain’t it Scary with Sean and Carrie: Exactly. If your mom’s telling you the devil’s real and you don’t have a lot of [00:58:00] outside experience in the world to tell you that it’s not real, you’re gonna believe that it’s real. And if your mom is telling you, I don’t want you looking at that Slender Man stuff anymore, it’s not right, then part of you, as a child, might think, maybe there is some, like, why is my mom afraid of him If he’s not real? why doesn’t she want me looking at this? you know it, and yeah, it is eventually, like they are two stories told by adults, two children, and the children take it and really run with it for different reasons, but it’s interesting that they’re, the young women and feeling, I think probably both of them did feel powerless. I think, any 12-year-old girl kind of feels powerless in a way of the changes going on around her with her friend groups, with her microcosm of society, with her body, things that we were, you’re not understanding how you’re feeling from moment to moment. Sometimes you feel [00:59:00] powerless. So you can either take action,in the Salem Witch trials case, or you could,be a proxy to another being and not have to make these decisions for yourself.

    Sarah Jack: I was just thinking one of my favorite, one of my favorite, it’s more than a character, ’cause she was a real person, but Abigail Hobbs, she had the most wildconfession abouther contract with the devil, and I was just thinking, man, how would have Abigail Hobbes, what would’ve her, what would’ve she had to say about Slender Man? What actions would she have taken with Slender Man?

    Ain’t it Scary with Sean and Carrie: Yeah. Yeah. Do you think any of those,obviously those are all coerced confessions to one degree or another in witch trials. Do you think people get into and do you think any of those people got into a place where they were just like, ended up in the delusion with everybody else, or is it [01:00:00] always a case of please stop hitting me, I saw. I’ll tell you whatever you wanna know. I wrote in the book.

    Sarah Jack: Well, I don’t, I mean, Josh, what do you think about Abigail and Slender Man?

    Josh Hutchinson: I think Abigail Hobbs, she confessed, I think because she wanted to, she’s like an outlier. She’s a 15-year-old girl who’s like the wild child of Topsfield, Massachusetts. She like, has a lot of squabbles with her stepmom and she like tells, she’s has the habit of telling people, before the witch trials, like, oh, I know the devil. He’ll come if I call him. Things like that that you shouldn’t be saying at any time in 17th century Massachusetts. But I think that she was like, yeah, I know the devil, what of it. And she felt she had a certain cachet because of it. By the way, I know you have, the trial of George Jacobs up on your wall there.

    Ain’t it Scary with Sean and Carrie: We do. Yeah. [01:01:00] So we have, so my parents had, my dad’s an English teacher, and growing up we had the famous portrait of Nathaniel Hawthorne over our fireplace from, he, we got at the House of Seven Gables. He was a, you know, my dad was a big fan, and so when we moved in here, he gave it to us and we were like, this kind of I really like these paintings and we, I think it’s just, I don’t know. I like we, we’ve themed this dining room around Salem, Massachusetts. We have the Witch House on one wall. We have, Hawthorne there, and we have, I just, I always think this and its companion piece actually, the two, those two big witch trials paintings, there’s such, and again, it’s the witch-hunt, the witch trials that I’m most familiar with and most people are, but it is one of my particular interests and I think something about the, the reminder of what we can do to each other when we’re not civil, when we don’t talk, when we don’t try to understand each other. And these are things that I really value is like civil [01:02:00] discourse, empathy, trying to understand each other. That’s really important to me. So that’s why I I like the reminders of in a weird way, it reminds me of, my own like moral hierarchy, I guess. And the importance of critical thinking. Yes, critical thinking, very important, now maybe more than ever, but certainly then too.

    Josh Hutchinson: Yeah, definitely. When you’re confronted with some of these ideas like that your neighbor is a witch, you should stop and think for a minute on that. Likecould there be another explanation to why my butter soured, or why my pudding split down the middle? Which are things that happened in Witch trials?

    Ain’t it Scary with Sean and Carrie: Josh, I, you say that, but she looked through the window right when the, right when I took the sip of the sour milk. So I, if you were here, I think you would agree with it. But, they were in such a reduced experience of the world, like children, they, all they had was their religion. All they [01:03:00] knew, most of them was the local area, their neighbors, their hometown. Some of them had been in, in nearby states and had gone through traumas withIndian wars and things like that. But all they knew was their very, comparatively to nowadays they didn’t have the internet, right, but, they’re smaller realities, they’re very insulated communities. And in the Slender Man stabbing it is like a very insulated situation. There is this connectivity to the internet and stuff, but the access ends up just making them more, more obsessed with this one thing and feeding into it on each other. And they don’t have the life experience of an adult. They haven’t traveled, they haven’t met a lot of people. So it’s easier to believe certain things when you don’t have the experience not to.

    Ain’t it Scary with Sean and Carrie: Also, when you’re forming a personality, when you’re a adolescent and a teenager even, I would say this applies through collagen and [01:04:00] for some people through their twenties, you are looking for things to build that personality around and sometimes you can become obsessive about something, just because there’s not, you haven’t figured out what else you’re really about yet. You’re trying to find the thing. And I think it’s harder for some people than for others, but they must have been talking a lot about Slender Man because when Payton heard the reasoning behind the stabbing, she was just like, that makes sense.

    Ain’t it Scary with Sean and Carrie: Yeah. They would do that basically. I know they were obsessed. I wasn’t really into it, but yeah, that, that makes sense to me why they would think that’s a good thing to do.So yeah. So at the end of the day, Anissa pled guilty, and the jury found her guilty by reason of mental disease or defect, so not insanity, but she’s not fully in charge of her faculties. Morgan accepted a plea deal, wherein she would not go to trial and would leave it up to psychiatrists how long that she would be held in a mental hospital. And then [01:05:00] later she pled guilty, but was found not guilty by reason of mental disease or defect.

    Ain’t it Scary with Sean and Carrie: Anissa received 25 years to life. She had a few years of locked confinement and involuntary treatment at the State Psychiatric Institute. Morgan received the maximum sentence of 40 years to life. She was in three years of locked confinement and involuntary treatment at the Psychiatric Institute. And then eventually Anissa was released in 2021, and Morgan continues to live in a state mental facility.

    Ain’t it Scary with Sean and Carrie: I think it’s good that they weren’t sent to prison forever. I don’t think that would serve anybody.But I think they just, I don’t. Usually the standards for the insanity defense as it’s called, is whether you know right from wrong is whether you know right from wrong and if you apologize to your victim before you stab them, I think you are blowing that defense outta the water. But I also think they probably just shouldn’t have been tried as adults ’cause they were children both [01:06:00] before and after.

    Sarah Jack: It makes me feel frustrated with the adults. It’s like, are we too lazy to learn how to try children for horrific crimes? Let’s just, follow this template over here, because it’s so bad. Well, they got help, the help that was available.

    Sarah Jack: I can’t even, like you mentioned what it would’ve been like for the jury, when you’re thinking about the judge, but even the medical staff who wanted to see these girls heal and be okay, I can’t imagine what that journey was like for everybody. but I’m, I don’t know, adult trials for children, it just seems like can we do better than that? But also it is, it was a very, she almost died. She could have been dead, and she survived. That survival

    Ain’t it Scary with Sean and Carrie: Full recovery, which is good. Yeah. And yeah, so it seems apparent that Morgan and Anissa latched onto this outsider monster, because they [01:07:00] themselves felt like outsiders and then fed into each other’s delusions until they enacted this crime in his name.The real question here, and I think we’re probably like-minded of this, but like,does that make them monsters? Is it this monstrous act, this planning, this monstrous act? Can 12 year olds be monsters? Are they capable of that? Are children capable of that? Their brain isn’t fully developed. Maybe they’re not totally understanding everything they’re doing, but can you still be a monster as a child?

    Ain’t it Scary with Sean and Carrie: What about the mental health factor? And then this applies to many people, we’ve talked about many criminals and stuff and not to say anything about mental illness, there, there are factors in a lot of crimes where that is a contribution. Can you be fully a monster if you’re not fully in charge of your mind?

    Ain’t it Scary with Sean and Carrie: Many of us would probably, I hope, say that only a [01:08:00] monster could coldly stab their best friend and leave them for dead, but can these girls really be defined as that?They are getting, they’ve had years of, of help, one of them’s free out in the world. Oh, no, now, but were they monsters when they did this crime?

    Ain’t it Scary with Sean and Carrie: It was a monstrous action. But can you define them as monsters?

    Ain’t it Scary with Sean and Carrie: Yeah, I don’t think so. I think, it reminds me, going back again to Salem, because I love it so much, even though it was awful. Yeah, exactly.

    Josh Hutchinson: People like to blame the girls for, you know, for the accusations that they made, but there were, Ann Putnam Jr. was 12 years old, Abigail Williams, 11 years old. How much responsibility could they possibly bear, if you were gonna try them for say, false accusations or something, how much responsibility can they actually bear [01:09:00] because of where they are in their mental development.

    Ain’t it Scary with Sean and Carrie: Exactly, and the adults are the ones giving them the power. if the adults weren’t listening to them, the adults weren’t making the arrests, it wasn’t the girls who were doing the hangings or whatever. It was the adults that gave them the power. So at, at the end of the day, they were the ones that kind of helped it happen.

    Josh Hutchinson: Yeah.

    Ain’t it Scary with Sean and Carrie: Yeah, I was just, do you know with the three friends in Wisconsin, was it common for them to be out on their own wandering? Because I know that that’s an age, right ,where I was,at that age, out in the neighborhood. A hundred percent.

    Sarah Jack: But you just, I don’t know. It’s, you hate to think that, they left the house with a weapon. It just is wild to me that they left the house with a weapon.

    Ain’t it Scary with Sean and Carrie: I think, the initial thing was [01:10:00] that they were going to the park. I, that’s something I, we would have a slumber party and then we’d walk over to the park and sit on the swings or whatever and whatever. Just hang out for like two hours for doing nothing. I think that was probably what they assumed and what they usually did.

    Ain’t it Scary with Sean and Carrie: And then it, like when Payton’s being brought further and further into the woods, like even she’s understanding this is strange. So I don’t think that was something that was expected of like, oh, they’re gonna go to the national park. They’re gonna go into like deep into the woods,and I think the girls didn’t really know what they were doing either, ’cause they thought that there was like a mansion in there. Yeah, I think they probably were just going to the park and they took advantage of that trust that their parents put in them, they’re like, oh, they’ve gone to the park a thousand times and this will be like any other time. You’re not gonna expect that someone’s gonna get stabbed by one of the girls, you know?

    Sarah Jack: [01:11:00] Yeah, I, the question on monsters and were they monsters at that point? And just, at what point is a human, a monster? Andthere is so much that plays into bad choices as we’ve learned about these attackers. There was, there were things that weren’t okay within their own minds, but do we need to admit that humanity is capable, that people are just very capable of monstrous acts? Is that important or do we just, is there just like you hit this limit and now you’re not a human, you’re a monster. Are you a human acting like a monster?

    Ain’t it Scary with Sean and Carrie: Yeah. it’s interesting. Because even in, in certain other cases, like John Wayne Gacy, right? A famous serial killer, probably widely considered a monster, very famously had grew [01:12:00] very abused and had traumatic brain injury, head trauma, which is a, another common thing. and I say that as someone who got a really severe concussion playing hockey, so I’m not saying every person with head injuries is a murderer. She has no victims that we know of. Yes.But that is a common factor. and there is a nature versus nurture aspect. A lot of these people, obviously John Wayne Gacy was dealing with a lot of mental trauma from his upbringing and brain trauma, but I think most of us would say that guy was a monster. Is that because he was an adult when he made those decisions? Is that the factor? Are we, do we assign more innocence logically to a 12-year-old?I think when it comes to serial murderers and, when it comes to Gacys and Bundys, I think it’s the repetition of it. No, I think we want to, I think we want to define them as monsters as a way to other them [01:13:00] and put up a wall between, well there’s, but not me. It could never be, I would never do anything like that obviously. ’cause I am a totally different species than that.

    Ain’t it Scary with Sean and Carrie: Exactly.

    Josh Hutchinson: That’s exactly what I was just thinking. Yeah. Like why do we call people monsters? It’s because we don’t want to think about,are we capable of doing the things that they’re doing? We want to be so different from them and we want an easy explanation, too. We don’t want to think about, well, he had some head trauma and some other trauma in his life and you know, that contributed and then you know this and that.

    Ain’t it Scary with Sean and Carrie: There was the, there have been a couple of like scary, sniper guys, but one of them had a, just a brain tumor. And a note on his body, that said, I think there’s something going on in my head. Please cut it open. And there was a big old tumor pressing on his brain. It’s really scary to think that just a physical, something physically going on could turn [01:14:00] you into a monster. And at the end of the day, the girls that perpetrated this crime, they thought they were doing this for this faceless, inhuman creature, but Payton only saw her very human friends at the end of the knife.

    Sarah Jack: Wow.

    Ain’t it Scary with Sean and Carrie: And she didn’t see a faceless non-human monster. She saw two girls that she grew up with, that she trusted. What would she define as monstrous? Would she blame Slender Man or would she blame the very human girls that, that chose to do this to her, probably the girls.

    Josh Hutchinson: Hopefully.

    Ain’t it Scary with Sean and Carrie: So, yeah, it’s a very interesting question of what defines a monster, what defines othering, and I think we both found in our shows and the different cases we’ve investigated that there’s a lot of factors and it changes from story to story and even sometimes within a story. Maybe [01:15:00] these girlsdid a monstrous action, but,then there was later context found to those actions and that sort of informs on what happened previously, and, the definitions change. So yeah.

    Ain’t it Scary with Sean and Carrie: That holding, these perpetrators at arm’s length or othering them, or breaking down those, barriers a little bit to explore what’s going on under the hood, is all very of a piece of that true crime world that we sometimes swim into. I think that is the fascination of serial killer stories for true crime people is like, we’re all people, but how could they be like me? They, him like me, him like me, how, you know?

    Ain’t it Scary with Sean and Carrie: That’s the, that’s the dread of serial killers, I think. For a lot of people. So that’s the Slender Man Stabbing, and that’s the story of Slender Man and how internet folklore kind of turned into this real life horror story. And I think, we’ve seen the conspiracies and things like that [01:16:00] in, in their own way, kind of internet folklore nowadays have also continued doing a lot of the same things.

    Ain’t it Scary with Sean and Carrie: So yeah, it’s really about that critical thinking. but, it can be hard if you have other factors at play, sort of, messing with how you are thinking.

    Ain’t it Scary with Sean and Carrie: Has his suit gotten more suyng over the years? I feel like the tie is more defined now. He definitely has a tie. Sometimes there’s like sexy Slender Man too. Yeah, that guy, that one’s built, we just found a pretty built slender, like I, but he’s not that slender. I mean his, yes. He shouldn’t look like he’s,ripping out bench press. Yeah, for sure.

    Josh Hutchinson: Yeah. So thank you so much.

    Ain’t it Scary with Sean and Carrie: Oh, thank you guys. This has been a blast. Great blast.

    Sarah Jack: Yeah. This was

    Ain’t it Scary with Sean and Carrie: like I’ve shaken off the dust and the rest,

    Sarah Jack: Yay.

    Ain’t it Scary with Sean and Carrie: and the cobwebs just in time for October. Yeah. I’ll put them in other parts of the house.

    Josh Hutchinson: I’ll hit

    Ain’t it Scary with Sean and Carrie: thanks for [01:17:00] having us and, have an amazing, spooky season. And, yeah, don’t let Slender Man get you, Yeah. and, we’ll look forward to our next collab, guys. Please. please, invite us back and, We can, maybe we can get you into the scary studio sooner rather than later.

    Sarah Jack: that would be really fun. And I have to tell you, I was like, I, you could tell Josh this week, I was like, I hope they bring up men in black. I hope they bring up men in black. I hope I can get ’em to sing. What if I can get ’em to sing it?

    Ain’t it Scary with Sean and Carrie: Wasn’t even in So embarrassed. I running down

    Sarah Jack: oh,

    Josh Hutchinson: Surprised you didn’t get jiggy with it.

    Ain’t it Scary with Sean and Carrie: Yeah. No, I really have, just, enjoyed your episodes so much. Thank you so much. Thank you. we have loved, watching your show grow and develop and the scope develop and also how you guys have helped influence, the sort of real world out outside of podcast stuff. That’s really important and, again, in influencing more critical thought [01:18:00] and interest in history and knowing how history informs what we’re doing now. I think that’s more important now than ever, probably.

    Ain’t it Scary with Sean and Carrie: And some, sometimes how some of the stuff isn’t fully left in the past. No, it just, a lot of the times it just recycles and repeats and hopefully we can approach it in a more critical and tempered way. That’s not always the name of the game nowadays, unfortunately.

    Sarah Jack: Yeah.

    Josh Hutchinson: Yeah.

    Ain’t it Scary with Sean and Carrie: Start by not calling people monsters. That’s true.

    Josh Hutchinson: Have a great today and a beautiful tomorrow.

  • Episode 161 Transcript: What is The Thing About Salem

    Listen to the episode here.

    Josh Hutchinson: What is The Thing About Salem?

    Sarah Jack: It’s whatever one sees as the main point of the Salem Witch Trials or the Witch City.

    Josh Hutchinson: It’s that the people involved in the Salem Witch Trials were just like us.

    Sarah Jack: It’s that fear can make communities turn on each other, but understanding that can help us do better.

    Josh Hutchinson: It’s that history isn’t just dates and facts, it’s real people making real choices we might face too.

    It’s where we share fun, bite-sized episodes focused on the Salem Witch Trials and the factors that influenced them, because these stories matter more than ever today. Welcome to The Thing About Witch Hunts. I’m Josh Hutchinson.

    Sarah Jack: I’m Sarah Jack. You’re here for The Thing About Witch Hunts, but you get a special treat.

    Josh Hutchinson: We recently created a second podcast called The Thing About Salem to explore Salem history, [00:01:00] culture, and community voices. In this special crossover episode, we’re going to play the extended edition of one of the episodes we did on The Thing About Salem, about the key moments in the Salem Witch Trials.

    Sarah Jack: Subscribe to The Thing About Salem on YouTube or wherever you get your podcasts, and share it with someone who needs to hear these stories, too.

    Josh Hutchinson: Just the facts, ma’am. Did you use at any time to ride upon a stick or pole?

    Sarah Jack: Yes.

    Josh Hutchinson: How high?

    Sarah Jack: Sometimes above the trees.

    Josh Hutchinson: Do not you anoint yourselves before you fly?

    Sarah Jack: No, but the devil carried us upon hand poles.

    Josh Hutchinson: Tell us all the truth. What kind of worship did you do the devil?

    Sarah Jack: He bid me pray to him and serve him, and he said he was a god and lord to me.

    Josh Hutchinson: What did he promise to give you?

    Sarah Jack: He said I would want nothing [00:02:00] in this world and that I would obtain glory with him.

    Josh Hutchinson: Why would they hurt the village people?

    Sarah Jack: The devil would set up his kingdom there and we should have happy days and it would then be better times for me if I obey him.

    Josh Hutchinson: Did you hear the 77 witches’ names called over?

    Sarah Jack: Yes, the devil called them.

    Josh Hutchinson: What did he say to them?

    Sarah Jack: He told them obey him and do his commands and it would be better for them and they should obtain crowns in hell. And Goody Carrier told me, the devil said to her, she should be a queen in hell.

    Josh Hutchinson: Who was to be king?

    Sarah Jack: The minister.

    Josh Hutchinson: What kind of man is Mr. Burroughs?

    Sarah Jack: A pretty, little man, and he has come to us sometimes in his spirit in the shape of a cat, and I think sometimes in his proper shape.

    Josh Hutchinson: Do you hear the devil hurts in the shape of any person without their consent?[00:03:00]

    Sarah Jack: No.

    Josh Hutchinson: Welcome to The Thing About Salem. I’m Josh Hutchinson.

    Sarah Jack: And I’m Sarah Jack.

    Josh Hutchinson: The interrogation we just reenacted was taken from the record of the July 21st, 1692 examinations of Mary Lacey Jr., Mary Lacey Sr., Ann Foster, Richard Carrier, and Andrew Carrier, and was a pivotal moment, which we’ll have more about later in the episode.

    Sarah Jack: We think of the witch-hunt as a runaway train fueled by hysteria, but

    Josh Hutchinson: there were a multitude of individual actors that had free will to change the course of the events.

    We’ll be tallking about pivotal moments in the witch trials, when a person or group could have made a different decision and led the affair to a more peaceful conclusion.

    Sarah Jack: We’ll also cover some times when people did succeed in bringing down the temperature in the [00:04:00] room. Had these choices not been made, the runaway train may have gone off the rails.

    Josh Hutchinson: So, of course, we’re talking about the Salem Witch Trials, which we think of as beginning in January 1692 with the afflictions of Abigail Williams and Betty Parris, and it lasted until May 1693, when the final court proceedings were held and the final prisoners were released from jail.

    Sarah Jack: There are a lot of these points of escalations. We’re gonna highlight some of our favorites.

    Josh Hutchinson: One early turning point was the arrests of Martha Cory, Rebecca Nurse, and Dorothy Good, which took place between March 21st and March 24th. Martha was arrested first on March 21st, and she was the first church member to be accused of witchcraft. She was a member of the Salem Village Church, and yet here [00:05:00] she stands accused of being a witch.

    Sarah Jack: Then a few days later on March 24th, my ninth great-grandmother, Rebecca Nurse, was arrested.

    Rebecca was the first member of the Salem Town Church to be arrested.

    Josh Hutchinson: And the same day that Rebecca was arrested, Dorothy Good was jailed. She was a 4-year-old girl child, the daughter of Sarah Good. And despite her very young age, she’s thrown in jail. They have to make special irons to fit around her little wrists and ankles to keep her in chains in the festering dungeon.

    And this tells us that they weren’t looking for just the usual suspects anymore. If church members and little baby children not even old enough for today, kindergarten [00:06:00] are getting accused of being witches that hurt people, anybody is open to accusation.

    Sarah Jack: The next turn of events that was critical in escalating what was happening was in April. On April 19th, Abigail Hobbs gave a confession.

    Josh Hutchinson: Abigail, who’s Sarah’s favorite confessor.

    Sarah Jack: She is,

    Josh Hutchinson: The wild.

    are grand.Abigail was the wild child of Topsfield, had a very interesting relationship with her stepmother and had a very interesting relationship with the devil, which she confessed to on April 19th, and in her subsequent questioning of her in jail, she elaborated, but being from Topsfield, that expanded the search radius for witches beyond [00:07:00] Salem Village. So that was a big piece of it. And this was the first confession by anyone since Tituba had confessed on March 1st.

    Sarah Jack: There’s also no signs of coercion on this one. It appears to be a voluntary confession. Her confession was a confession of covenanting with the devil. It was a diabolical confession.

    Josh Hutchinson: Yeah, and Abigail and her stepmother, Deliverance Hobbs, they filled in key details about the diabolic pact and the witches’ sabbath, how those things worked.

    Sarah Jack: And Abigail said that she gave the devil her permission to afflict people. So the devil went out in her specter, her likeness, but only because she said that he could. And this was a big moment, because this said that the [00:08:00] witches had to willingly allow the devil to use their form, that the devil couldn’t use anybody’s shape without their permission. In other words, he couldn’t appear as an innocent person. So therefore, the specters that were being seen by the afflicted people were really the specters of witches who had given the devil their permission.

    So this added some cred to spectral evidence, which the ministers and others were really trying to decide. I mean, in other witch trials even, they were questioning whether a spectral form was actually the person or if it was the devil impersonating them.

    A very big moment in the Salem Witch Trials happened May 27th. This was what actually led to the trial phase happening, because [00:09:00] for months, the jails had been filling with witchcraft suspects, but Governor William Phips, the brand new governor for the Colony, he comes to Boston on May 14th with a brand new charter and instructions to form new courts, but the General Court, the legislature of the colony, has to be the one that forms the courts, and they don’t get around to doing this until November.

    Josh Hutchinson: So what happens in the meantime, Phips creates a special court called the Court of Oyer and Terminer, which means to hear and determine, and he appoints nine judges to it. And they’re gonna start in June. The Chief Justice is gonna be William Stoughton. He’s the new Lieutenant [00:10:00] Governor in this new hierarchy with the royally appointed Governor Phips.

    Sarah Jack:  Who Margo Burns calls Uncle Billy.

    Josh Hutchinson: Uncle Billy was in charge of this court of Oyer and Terminer, and with him, he had judges Bartholomew Gedney, John Richards, Nathaniel Saltonstall, Wait Winthrop, Samuel Sewall, John Hathorne, Jonathan Corwin, and Peter Sargent.

    Sarah Jack: Did I just hear Winthrop was one of the judges?

    Josh Hutchinson: A Winthrop, the son of John Winthrop Jr., who had been the governor of Connecticut for many years.

    Sarah Jack: And the grandson of John Winthrop Senior.

    Josh Hutchinson:  So this is the third generation of Winthrop that is trying people for witchcraft in the new world because both grandpa and father had previously been involved in witch trials in Boston and in Hartford, [00:11:00] Connecticut.

    Sarah Jack: Yeah, and John Winthrop Sr. wrote notes on the very first woman hang for witchcraft in Hartford, which was Alice Young, and then also on Margaret Jones, who was hanged in Boston Tangent. But it’s, it’s good to think about that. You know, Again, these escalations were up against all this historied experience of things coming.

    Josh Hutchinson: Hmm.

    Sarah Jack: To fruition where women are getting executed for witchcraft, this is that times 10.

    Josh Hutchinson: A lot of things had to come together for the Salem Witch trials to happen the way that they happened. And the creation of the court of Oyer and Terminate was a pivotal moment in the witch trial process, because, you know, had they waited for the regular courts to be formed and gone through regular [00:12:00] processes, maybe some of the decisions would’ve come out a little differently about how to, what kind of evidence to admit and what procedures to follow.

    Sarah Jack:  Another thing about the witch trials that I think we sometimes forget is that ministers and other men were doing a lot of deliberation around the seen world and the unseen world and how that was impacting witchcraft and who the witch was, and if the accusations were about diabolical afflictions or harm and I love taking a look at what the ministers were saying. I love taking a look at the deliberations. I wish they would not have had such a difficult time coming to the conclusions that they needed to come to. But one of the significant ones is the Return of the Ministers on [00:13:00] June 15th.

    Josh Hutchinson: Yeah. Boston area ministers had been asked for guidance by Governor Phips. He wanted to know how to handle the witch trials and particularly what types of evidence were admissible and would, could be used as proof that witchcraft had happened. So they question things like spectral evidence.   How do we proceed with this?

    Sarah Jack: This report was called The Return of Several Ministers, and it was written by Cotton Mather, the son of Increase Mather.

    Josh Hutchinson: Yeah, and Increase Mather had just come home from London where he spent years negotiating the new charter for the Colony of Massachusetts Bay, which became the Province of Massachusetts Bay.

    Sarah Jack: In the Return, the ministers warned the justices about relying upon spectral evidence. Even though Abigail’s story was so colorful and compelling, [00:14:00] they were urged, and not just hers, of course, a lot of the, the spectral evidence was, could have been very compelling and scary.

    They urged the justices to avoid folk tests for witchcraft, and suggested that the justices follow the guidelines set forth in books by English puritans, such as Perkins and Bernard.

    Josh Hutchinson: The ministers also recommended that the justices hold their proceedings in calm environments, cautioned them against using spectral visions as proof of guilt, because demons could assume the image of innocent people.

    Sarah Jack: And we know from comments in the examination papers that during the examinations of Rebecca Nurse and Dorothy Good and others, it was not calm. It was not a calm environment.

     The Return also closed with a recommendation for the speedy and [00:15:00] vigorous prosecution of the witches, so contradicts itself, basically. First, they’re urging caution throughout the report, but then at the end, they’re saying be speedy and vigorous. So the judges, they take this return and they say well, we like spectral evidence. We like doing folk tests. We do things like this touch test where if a witch touches an afflicted person, the afflicted person becomes well because the magic goes back from them to the witch who harmed them.  And the judges continued to do those tests and to accept spectral evidence. What if they had stopped here? What if they had had a different response?

    Josh Hutchinson: Yeah. What if they, what if Cotton Mather hadn’t written that last line about the speedy and vigorous prosecution? What if he’d been consistent in [00:16:00] advocating for caution? Would there have been a peaceful end to the witch-hunt.

    Sarah Jack: In mid-July, there’s another grand turning point, and this one is really what expands the amount of people who are descendants of those who experienced the Salem Witch Trials, because things expanded to the community of Andover.

    Josh Hutchinson: Yeah. Andover, including what is today the separate community of North Andover, was the scene of a very heated chapter in the Salem Witch Trials. The town of Andover  had more witchcraft accusations than any other community, including Salem. Even if you combine the town center and the village of Salem, they did not have as many accusations as the little town of Andover, which was about the size of Salem Village, had about 500 ish people, [00:17:00] had 45 accusations by the end of the witch trials.

    Sarah Jack: Another catalyst in the Andover phase was the sickness of Elizabeth Phelps Ballard. Sickness tends to be part of the story when there’s a witch trial.

    Josh Hutchinson: For instance, the Salem Witch Trials all started because of sickness in Samuel Parris’s household that spread through Salem Village. And now here there’s an unexplained illness in Andover.

    Sarah Jack:

    Josh Hutchinson: One big element of this Elizabeth Phelps Ballard sickness is that her husband at some point called down to Salem Village and got some of the afflicted girls to come up and examine his wife and determine who was bewitching her. And so they came up, they saw specters, they made accusations. July 19th, Joseph Ballard complained [00:18:00] against Mary Lacey, Sr. and her daughter Mary Lacey, Jr.

    This was a renewal of arrests, because there’d actually been six quiet weeks, no warrants had been issued since June 6th, and here we are July 19th and we’ve got two people getting arrested.

    Sarah Jack: Then also in Andover, on July 21st, Ann Foster confessedthe main aim of the witches was to replace Christ’s kingdom with Satan’s kingdom. So here is a conspiracy unfolding.

    Josh Hutchinson: And this conspiracy gets elaborated on. The piece that we read at the beginning was from the examination of Mary Lacy Jr. during this big, they had a just a group of suspects come in. It was Mary, her mother, Andrew Carrier, and Richard Carrier being examined, and they elaborated [00:19:00] on a celestial game of thrones. They said that Martha Carrier and George Burroughs were the queen and king in hell. And they said that the devil did not hurt in people’s shapes without their consent, just confirming what Abigail Hobbs had said earlier and making it seem like spectral evidence was real.

    Sarah Jack: Now we do know that those Carrier boys were essentially tortured. ‘ cause

    I just pointed out,

    Josh Hutchinson: and heels.

    Sarah Jack: earlier we mentioned that there isn’t ev, there’s not evidence of Abigail being coerced, but

    Josh Hutchinson: Yeah.

    Sarah Jack: with the boys, they were not handled gently.

    No, Andrew and Richard Carrier were bound neck to heels, which caused blood to run out of their nose. They’re basically, you’re bound up [00:20:00] so tightly, co pressed together and left like that for hours and hours. So very excruciating ordeal. They didn’t call it torture at the time, but that is some torture.Yeah, sadly the sick Elizabeth Ballard did pass away on July 27th.

    Josh Hutchinson: Her death just reinforced people’s belief that she had been bewitched. Now she’s murdered by the witches, so that definitely turns up the heat in Andover.

    Sarah Jack: Let’s talk about those ministers again. They kicked things up again.

    Josh Hutchinson: Yeah, this time they actually did a solid.Increase Mather, I don’t know what took him so long to come to this conclusion and publicly state this, because he visited Salem jail. He had been to [00:21:00] Salem and observed some of the proceedings firsthand, butit took him, apparently, months of deliberation and writing to come to the conclusions that he did about spectral evidence and so forth. And of course, we’re talking Increase Mather. He’s the delegate to London to works with the king and the king’s men to get a new charter. He’s the president of Harvard College. He is a minister at Boston’s leading church. And he’s the father of Cotton Mather, who writes a different book that will mention a little bit is Wonders of the Invisible World. These two books clash, but the men being father and son say that, no, we’re in agreement with each other. They write this into the books. We agree with each [00:22:00] other is very interesting.

    Sarah Jack: This important publication, called Cases of Conscience, by Increase Mather came out on October 3rd, and a report of this publication was read to the Cambridge Assembly of Ministers at their monthly meeting at Harvard College, so they were all wanting to know what does Increase have to say about all of this, and their conclusions were read to congregations that week.

    Josh Hutchinson: This work, Cases of Conscience, exemplified the shift in opinions about the trials that had happened over the summer, as we get into the fall, there starts to be some people coming out against what’s going on, the way things are being handled.

    Sarah Jack: Increasesuggested the afflicted persons may actually be possessed, that bewitched persons are many times really possessed with evil spirits[00:23:00] And there you have this highest trusted ministerial authority saying that it’s certain that’s impactful.

    Josh Hutchinson: And then on spectral evidence, Increase writes, “the devil may, by divine permission, appear in the shape of innocent and pious persons.”

    Sarah Jack: So now he, all the way after all the hangings he’s saying maybe Rebecca didn’t give permission to the devil to go torment Ann Putnam Senior. I’m not bitter.

    Josh Hutchinson: Exactly. Not bitter.

    Yeah. It’s just why did he wait so long? He, he goes on, he says in his report, “it were better that 10 suspected witches should escape than that one innocent person should be condemned.”

    Sarah Jack: It also said, “it is better that a guilty person should be absolved [00:24:00] than that he should, without sufficient ground of the conviction, be condemned.” Oh my gosh. I had a, I don’t think I’ve actually considered that in light of what happened in Connecticut. Were those,

    were those voters reading the records

    Josh Hutchinson: oh yes. When they decided to absolve those accused of witchcraft,

    Sarah Jack: instead

    Josh Hutchinson: had read Cases of Conscience. Yeah.

     Also wrote, “I had rather judge a witch to be an honest woman than judge, an honest woman as a witch.” He’s very concerned about mistakes being made and innocent people being killed.

    Sarah Jack: Do you think it would’ve made a difference if he’d been in town when Mary Esty wrote her petition, because she was essentially saying she was an honest W woman and they were judging her as a witch.

    Josh Hutchinson: I think it definitely, if Increase had spoken up, because remember, he’s [00:25:00] the one who got Governor Phips appointed as the royal governor. He advocated for him in London. So he had him kind of in his thrall or something, he, uh. his debt, the governor was in Increase Mather’s debt for being appointed governor.

    So he had the influence at the highest levels of government. He knew all the ministers and all the magistrates and justices. He was the most respected minister in New England probably at the time. It would’ve made a difference, if he had put his foot down and said, “spectral evidence is not proof because the devil can impersonate innocent people.” I think the trials would’ve just come to a screeching halt as soon as he said that, unless Stoughton like did some hurried, [00:26:00] you know, death warrant writing.

    Sarah Jack: He would’ve had to scramble.

    He, Stoughton, would’ve had to scramble to keep the trials going. I think the governor would’ve said, you know, Reverend Mather is right. These things have got outta hand and it’s gotta stop and would’ve shut it down a lot earlier than he did.Finally, on October 29th, Governor Phips shuts down the special Court of Oyer and Terminer.

    Josh Hutchinson: Yeah, one of the assistants, James Russell, so he is a member of the legislature’s upper house, the Assistants, and he asked Governor Sir William Phips directly if the court of Oyer and Terminer should stand or fall, and Phips replied, “it must fall.”

     So we had mentioned earlier the legislature established new courts [00:27:00] in November. That happened November 25th. Andthe witchcraft cases that remained were transferred to the new Superior Court of Judicature, which held sessions in 1693 in Salem, Charlestown, Boston, and Ipswich, processed all of these other claims.

    Now, spectral evidence was not allowed to be considered by the jurors, so they went through the rest of the cases. Three people did get convicted, but the governor reprieved them, and basically the jails cleared out. The last case was heard May 11th, 1693, and as soon as everyone had paid their jail fees, the jails were cleared out of these accused witches and the Salem Witch trials were basically over.

    Sarah Jack: What a [00:28:00] relief. What if he hadn’t shut down that court? What if the spectral evidence hadn’t been halted? Where would we be?

    Josh Hutchinson: If the Oyer and Terminer had stayed around, they would’ve had another session in November. There were five women who had already been convicted, who weren’t executed yet, waiting to be hanged. There was maybe 130 people waiting to be tried in the jails. So this could have really, really just snowballed and instead of, you know, 25 casualties of the witch trials, the 19 hanged, the one pressed, the five who passed away in jail. If the Oyer and Terminer had dragged out until the last person was prosecuted, we’d be talking about European levels of [00:29:00] witch hunting with potentially over a hundred people being killed.

    Sarah Jack: What a rollercoaster.

    Josh Hutchinson: Yeah, what a, What a time to live, have to live through such a difficult period, And you just wonder, if one thing had happened differently in these turning points that we’ve talked about, what would’ve happened? How could things have been different? How could lives have been saved?

    Join in on this discussion on our Patreon community. We’d love to see you there and hear what you think.

    Sarah Jack: Patreon.com/aboutsalem. Since you’ve enjoyed the episode, why not subscribe to The Thing About Salem to support us and to keep the fun coming?

    Josh Hutchinson: have explored themes like Poppets, the Crucible, Witches’ Sabbaths, spectral evidence, the ergot myth, and more. And we have so much more in store for you to [00:30:00] learn.

    Sarah Jack: In between episodes, come engage with us in our Patreon community at patreon.com

    Josh Hutchinson: /aboutsalem.

     if you’re enjoying all of this great content and you want to know even more about witch trials and other things that are considered to be spooky, join us for our Halloween special. We’re gonna talk about witches and monsters and candy and goblins and all of that good stuff. So look for information about that on endwitchhunts.org/events. So when do you get to hear the next episode of The Thing About Salem? Every Sunday. Have a great today and a beautiful tomorrow.

  • Episode 4 Transcript: Folk Magic and the Salem Witch Trials with Maya Rook

    Listen to the episode here.

    Josh Hutchinson: [00:00:00] “Thou shall not suffer a which to live.” Exodus 22:18. Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I’m Josh Hutchinson.

    Sarah Jack: And I’m Sarah Jack.

    Josh Hutchinson: Today we’re talking to historian Maya Rook about folk magic in the Salem Witch Trials. We’ll also talk about Tituba, the afflicted girls of Salem, and pop culture. 

    Sarah Jack: Maya’s approach to discussing these historical topics is very approachable and interesting. So I’m really looking forward to having that conversation with [00:01:00] her on this episode. 

    Josh Hutchinson: So am I. Been fascinated with the Salem witch trials for a long. 

    Sarah Jack: And this time of year, you start thinking about these things.

    Josh Hutchinson: I think it’s at the forefront of people’s minds, seasonally. It is Halloween coming up.

    Josh Hutchinson: I’m pretty jazzed, and I don’t always get into Halloween, but this year there’s something about it that’s drawing me to it.

    Sarah Jack: I love seeing the events popping up, the articles coming out, all the different ways that Halloween starts approaching. 

    Josh Hutchinson: I’m ready for the chocolate. 

    Sarah Jack: They said there was gonna be a shortage, but we’ve already had quite a bit of Halloween chocolate in our house. 

    Sarah Jack: Josh, I’m really looking forward to hearing your history segment on this episode. I believe you’re gonna be giving us some details [00:02:00] on Tituba.

    Josh Hutchinson: Yes, I am. Thank you. We did talk about Tituba a little bit last week, and we’re going to talk to Maya about Tituba some more.

    Josh Hutchinson: So I’m keeping this one brief. Generally people who know about Salem know about Tituba either through The Crucible or history class, some way, but there are a lot of misconceptions out there about her. For one thing, she’s actually an indigenous person, possibly from south America or the. A lot of people out there somehow the legends about her, she morphed and became not an indigenous person, but all of the records referred to her either as a quote “Indian” or a “Spanish Indian”.

    Josh Hutchinson: So we do know that she was an indigenous person who was enslaved. The minister, Samuel Parris acquired her when he lived in [00:03:00] Barbados, before he moved to Massachusetts. And became minister of Salem Village. 

    Josh Hutchinson: Another misconception about her is that she was practicing magic and teaching magic to the girls who became afflicted and became the first accusers in the witch hunt.

    Josh Hutchinson: There’s no evidence whatsoever for her doing that. The only time that we know she did practice some magic was when she baked a witch cake, which was at the instigation of an English woman. And we’ll talk to Maya a little bit more about that. I recommend that everybody reads Elaine Breslaw’s book, Tituba: Reluctant Witch of Salem to get more details about what is known about her and the possibilities around her origins. 

    Sarah Jack: I’m so happy that author was able to present [00:04:00] that origin information. And I’m really happy that we’re talking about her. I think the more that the facts of her life are talked about that we understand her experience in a real important way.

    Sarah Jack: I think she’s been an important figure to many people, and I think she can remain that as we get to know her better. 

    Josh Hutchinson: She was a victim in so many ways, all her life. It’s really important to get her story out there so people know about these things that happened in the past. 

    Sarah Jack: Thank you for introducing us to some of that information about Tituba. 

    Josh Hutchinson: You’re welcome.

    Sarah Jack: Our next guest wears many hats. She is a cultural historian, a college history teacher, a public speaker and artist, a writer, a podcaster, and a yoga teacher. When she’s not [00:05:00] teaching college, she teaches publicly available classes on a variety of history and cultural topics, including the Salem witch trials. She also posts about Salem online under the banner of Salem Oracle. We’ll have links to all these offerings in the episode description, and these classes that she offers are packed full of great information and just very interesting and intriguing topics. So you definitely want to follow her calendar of events, because there will be something you don’t wanna miss.

    Sarah Jack: Without further ado. Here’s Maya Rook. 

    Sarah Jack: Hi, Maya. 

    Maya Rook: Hi. 

    Josh Hutchinson: Hello. 

    Josh Hutchinson: It’s nice to meet you. 

    Maya Rook: How’s it going? It’s nice to meet you. 

    Josh Hutchinson: Great. 

    Maya Rook: Seen you both a lot on the internet. So I feel like I know you already.

    Josh Hutchinson: Yeah, same here. Do you wanna talk a little about folk magic? Figure folk magic is a [00:06:00] good thing to talk about right around Halloween. 

    Maya Rook: I’ve done some work on the folk magic of Salem. I’ve been really intrigued, because I think a lot of people are drawn to the Salem Witch Trials because of an interest in magic or witchcraft, and it lures people in and it has this air around it.

    Maya Rook: And then you start learning about the trials and you realize that they’re just really incredibly brutal and dark, and that there wasn’t actually the kind of magic that I don’t know that a lot of pop culture shows as happening in Salem. So I got curious, though, from going through the records and just reading so much and researching the trials, is there any evidence that folk magic was practiced during the Salem Witch Trials?

    Maya Rook: And you can find elements of folk magic throughout it. So I’ve spent some time going through secondary sources, primary sources, and trying to cull out where is the actual magic in Salem. The big things that I have [00:07:00] found are the witch cake incident is a big example of folk magic, the use of poppets, those show up throughout the trials, different forms of divination, as well, and fortune telling. We see that in the trial records, too. 

    Josh Hutchinson: I understand one of the popular legends out there is probably not true that supposedly may have started the thing, the whole Venus class thing. Can you tell us a little about that? 

    Maya Rook: Yeah, absolutely. So yes, there was one report from John Hale a few years after the Salem Witch Trials, and he said that he was told by one of the afflicted girls that they were practicing this form of divination, the Venus glass and egg is oftentimes what they called it in 17th [00:08:00] century New England.

    Maya Rook: But the practice actually goes back to ancient Greece. So it’s pretty old. It’s called oomancy. And it’s the use of egg in water to divine one’s future. So we do know that this was a practice that people would’ve used during this time. Typically young girls would crack an egg, put it in water and then try to read the shape within it to see who their future husband might be.

    Maya Rook: And so John Hale says that one of the girls was playing with this before the afflictions began and they saw a coffin, right? So they got really spooked and it has been this one source, which we don’t even know who the girl is that he’s talking about, has been used to create all these legends around Salem.

    Maya Rook: A lot of people say oh, was Abigail and Betty, and then Tituba gets thrown in there too, that they were doing this magic together, and then they got really scared. And then the girls were afraid they had let the [00:09:00] devil in, and then they started exhibiting the afflictions. So would the girls have been playing with this? Possibly because it was a practice that people did, but to me, I don’t really see a lot of credibility in it.

    Maya Rook: He doesn’t say who the girl was. So if you look and try to figure out who it possibly could have been, cuz he says that she died by the time this was published, and this is just a few years after the trials. So there’s only about four girls it could be. And I think it’s Mary Beth Norton, and she posits that it’s probably one of the older girls, because she doesn’t think somebody like Abigail Williams, being only 11 years old, would’ve been playing this particular game, trying to figure out who her husband was. That it actually would’ve been one of the older girls, but yeah, people love to latch onto that story.

    Maya Rook: I’m a history teacher. I get papers from people and they outline this because it’s in the sources. We have historians who have said that this happened, based off this one source. 

    Sarah Jack: I noticed one of the [00:10:00] sources that I think sometimes people come across is the book written by W. N. Gemmill, and he has no sources cited from where he wrote his book.

    Sarah Jack: And I was actually going to ask you what materials he may have been looking at when he wrote his book. I find it very interesting that he called the afflicted girls, the circle girls, named the 10 of them, said they were meeting nightly with Tituba. Where did he get that information to write about it?

    Sarah Jack: And that was in 1924. 

    Maya Rook: That was in 1924. Interesting. I was gonna ask that because it makes me wonder now. Marion, L Starkey wrote The Devil in Massachusetts in the forties, and she really plays on this whole thing, but now I wonder if maybe she was looking at his book, and that’s where she got those ideas.

    Maya Rook: It very well could have come from his imagination, but there are some sources in the late 1800s that start to play with the idea of Tituba teaching the girls [00:11:00] magic and witchcraft. So it could have just been part of that progression as well. 

    Sarah Jack: Yeah. I noticed The Witchcraft in Salem Village by John Fisk really paints Tituba in this light, that she was pulling them into her magical world, and he has something cited, but a lot of his descriptions would just be coming from his pen, it appears, so Gemmill would’ve had the opportunity to read Fisk, possibly. 

    Maya Rook: And if we look back at the first real full-length history in the 1860s by Charles Upham, he says in there that Tituba and John Indian may have originated the Salem Witchcraft.

    Maya Rook: So I think he plants the seed there, and then other people pick up on it, and it becomes this legend, really, that has no roots. The only magic that Tituba could have been said to have practiced during the Salem Witch Trials [00:12:00] was her help baking the witch cake, which was an English folk magic custom that was taught to her by Mary Sibley, an English Puritan woman.

     It’s so unlikely that Tituba would’ve been teaching the girls these things. 

    Sarah Jack: And I found it also interesting, when we look at Tituba’s examination and she’s naming witches and asked questions and pressed, she, in that circumstance, is saying, no, I did not bring magic over, but yet many authors and writers have portrayed her as most likely having done that.

    Sarah Jack: And we can’t obviously take what she said then as any truth, because her whole thing there is untruth, but I just was like, oh, that’s interesting, she just said, no, I didn’t use magic before.

    Maya Rook: That happens with another enslaved woman, as well. There was two others in the trial Candy and Mary Black, and I can’t remember, I think it was Candy who [00:13:00] said this. They ask her, cause she’s from Barbados, if she was made a witch in Barbados and she makes it very clear that she was not. She did not become a witch when she was in her home country, that it happened while she was in Massachusetts.

    Maya Rook: So I think that’s very interesting that they’re looking. We look for people to blame even as we get into historical accounts in the 1800s, 1900s, like who could have been, who could have been responsible for this? And the same thing is happening then too, right? People are just pointing fingers, looking like, where could this possibly have been coming from?

    Maya Rook: And, in a lot of ways, the only people they can really blame are themselves, because it’s from their own minds and beliefs that all of these fears are originating. 

    Maya Rook: Yeah. And I don’t know if you found this, I’ve been just researching and teaching on the trials for years, but it’s almost like the more I know, the more I realize what I don’t know, and it just keeps expanding. There’s so many different directions and different paths that you can go down and keep exploring. 

    Sarah Jack: Absolutely. I think I this week [00:14:00] referred to it as peeling my witch hunt onion. I’m like, oh my goodness, it’s another layer, but I often personally think about seeing the trees for the forest. You just see more and more trees and you see the bark on the trunk and how old that tree is and who else has been looking at that tree.

    Sarah Jack: And I don’t know. I totally agree with what you’re saying. 

    Maya Rook: Yeah. 

    Josh Hutchinson: Could you elaborate on the witch cake? 

    Maya Rook: So the witch cake, I always find that one of the most fascinating parts of the trials, and when I tell the sort of narrative of the trials, I think it’s this beautiful way that really draws people in, cause they’re like, oh, witch cake, what could it possibly be? So the witch cake incident happens pretty early on Abigail and Betty have been afflicted. They can’t figure out what’s going on. Then they get diagnosed as being Bewitched. And one day, this would’ve been in February, the Parrises are out of the house and their neighbor, Mary Sibley comes over [00:15:00] and the story goes that she is determined to figure out who the Witch is.

    Maya Rook: So she instructs Tituba and her husband, John Indian, they’re both enslaved in the Paris household, how to make a Witch cake. And I believe the earliest records we have of witch cakes is in the early 1600s, but essentially what it is it’s called it’s a combination of sympathetic magic and counter magic. So they take urine from the afflicted girls, which must have been an interesting endeavor so they take the urine from ththe girls. They mix it with rye flour, and then they bake it in the ashes and feed it to a dog. So it’s called sympathetic magic because it’s believed that the witch has this connection to the body of the girls, that she has bewitched them, cursed them.

    Maya Rook: So if they can take something out of the girls, like the [00:16:00] urine or hair or blood, something that comes from the body, but the witch has a sympathetic connection to that excrement basically, right? So they take it and then it can be manipulated. So it’s manipulated into this cake form, which I always imagined is probably more like a really hard biscuit, like hard tack or something and that once it’s manipulated, they can do something to it that might affect the witch.

    Maya Rook: So there’s some debates about how this actually worked. Some people think that maybe it would make the witch reveal herself. Some people think that it might actually hurt the witch. Some people thought that by feeding it to the dog, it might transfer the bewitchment to the dog. This is also known as counter magic because it was using this folk magic tradition as a way to try to counter the harmful magic of this witch. But in the case of the girls it’s not successful.

    Maya Rook: My understanding is that the Witch cake happens [00:17:00] after the examination that they have the confirmation that they’re bewitched. And so then it’s okay, if there bewitched, there must be a witch out there somewhere, who could it be?

    Josh Hutchinson: I feel bad for the dog. 

    Maya Rook: Yeah, me too.

    Josh Hutchinson: That’s pretty gross. 

    Maya Rook: We don’t really know much about the dog. I did find out that other ways that people might use witch cakes would also be to bury them in the ground or to burn them. So there is this element of that the cake is being destroyed in some way. That is so it can cause harm to the Witch.

    Josh Hutchinson: So when they burned it, would they have believed that the witch would then be burned?

    Maya Rook: My understanding is it would just potentially harm the witch or be able to cut that tie of magic.

    Josh Hutchinson: Were other methods of detecting witches employed? 

    Maya Rook: It seems like with the Salem Witch Trials, a lot of the methods for determining witches were just accusations from people. In the records, people will like, oh, I got an argument with them.

    Maya Rook: And a lot of times it’s [00:18:00] livestock, right? Like my livestock got ill suddenly afterwards, or there was some strange incident that occurred after I had an issue with this person. So a lot of times just seems like it’s stories that people then interpret. Okay, then maybe that person is a witch. Once somebody has been accused and if they are arrested for it, they’d be examined.

    Maya Rook: So a lot of times they did look for some kind of witches mark on them. So they would usually strip the people naked and then, and look for this mark. Sometimes it was believed, described as like a third nipple or something like that. And I always think the thing with the witch’s mark is if you go looking for it, you’re probably gonna find something. It could be a mole. It could be a skin tag. It could be like a weird birthmark. It could even be a bug bite, just like something that is a little bit different. Cause if you wanna find it, then I think you will. 

    Josh Hutchinson: Yeah. I think everybody has at least one of those things. But they wouldn’t have used [00:19:00] other folk magic methods for detecting witches?

    Maya Rook: Oh I feel like there, there are some incidents that show up, which are not the sort of top of my mind, but I remember encountering them and thinking isn’t this person using folk magic to try to determine if this person is a witch or not?

    Josh Hutchinson: But there was a case where they burned a cheese or something and Rachel Clinton showed up or somebody like that, but that might have been an accident.

    Sarah Jack: Did it work that time?

    Maya Rook: Oh, that I don’t know. It does also make me think though, of some of, one of, one of the incidents was with poppets, which I mentioned before. So poppets are similar to the way we might think of voodoo dolls in popular culture. Whatever you do to the doll or the poppet happens to the person it’s supposed to represent.

    Maya Rook: So again, that case with Candy, she confesses to the crime of witchcraft and she says that she has poppets. They ask [00:20:00] if there’s poppets you, I want we wanna see them. So they allow her to go and retrieve the poppets and she comes back with like some grass and some rags, a handkerchief, that’s tied into knots and it’s described that they, afflicted girls say, oh she, she plays with the handkerchief and that’s what torments us. So they ask candy to untie the knots. It doesn’t do anything. They make her eat the grass that doesn’t do anything either the girls are still afflicted. So then the magistrates start playing with the handkerchiefs and trying to see, oh if we do it, will it stop the affliction?

    Maya Rook: So I’m reading this. I’m like, okay, the magistrates are playing with magic right now. And I love it cuz it gets really out of hand where they try to burn one of the rags and then the girls complain of being burned. They dump it in water. They act like they’re drowning. Someone runs out towards the river.

    Maya Rook: So it’s just this incident where things really start to go off the rails. the trials. 

    Sarah Jack: We need an illustration of that little segment [00:21:00] for sure. 

    Josh Hutchinson: That’s amazing. The magistrates are doing witchcraft. 

    Sarah Jack: I can just see the. Comic strip or the, the graphic novel art on that one.

    Maya Rook: Absolutely. 

    Josh Hutchinson: I know there were some other methods of divination. Could you tell us about those? 

    Maya Rook: I do know. So the Venus glass and egg, or the oomancy definitely shows up. And then the other one that stood out to me was the sieve and scissors, which also goes back to again like ancient Greece. And that shows up a couple times in the trials.

    Maya Rook: And I remember one of the cases, the sieve and scissors is just basically a way another fortune telling technique where you turn, I think you like turn the sieve with the scissors. And in one of the cases, the person who was being examined said that. She ended up confessing that she was using it to try to find [00:22:00] something out.

    Maya Rook: And this basically led to her making, being approached by the devil and making a pact with him. So it’s almost shown as like a gateway drug, where it’s she was messing around with the sieve and scissors and thought it was this innocent way to figure out the future, and then all of a sudden she’s in the pact with the devil.

    Maya Rook: So it’s almost like they planted this little seed and she admitted to playing with that. And then it just spun out into this larger tale.

    Sarah Jack: I was thinking some of the other accused witches that entered into a pact with the devil, they were approached at night in their beds. I believe some of them. So this, I wonder this is interesting, cuz that is very different if it happened, like while she was working with her magic. 

    Maya Rook: Yeah. It’s Sarah Hawks. And she says she confesses at this last spring, after she had turned the sieve and scissors, the devil came to [00:23:00] her and got a promise of her, and then it goes on and says, she saith she went to the Salem Village meeting of witches with Goody Carrier. She promised to serve the devil three or four years and to give him her soul and body and that she signed a paper he offered to her.

    Maya Rook: So there’s this very simple folk magic custom. And then yeah, right away, the devil is there. 

    Sarah Jack: He’s there. She’s got a contract with details. 

    Maya Rook: It’s crazy.

    Josh Hutchinson: Oh, I believe there were a couple people who were supposedly practicing fortune tellers or soothsayers. Is that right? 

    Maya Rook: Yeah. Dorcas Hoar, who is one of my favorites in the trials was said to be able to tell people’s fortunes. So that comes up and it also is said that she was able to tell her own fortune that she predicted that basically, that she would have a miserable life while her husband was still alive.

    Maya Rook: But then after he died that she, she would come [00:24:00] into better fortune. And so then this comes, this is oh, this came true. So she predicted her own fortune. I always thought that was really funny. But yeah, I know she is, and then there’s a man as well.

    Maya Rook: Yeah. Dorcas also had it said she had an elf lock, so her hair was like knotted together. I imagine like a giant dreadlock, and it was said to be four feet long. And they believed that it was a place where she could hold power. So during her trial, they actually cut her elf lock off. Which was, yeah, I think that’s should be considered torture. You shouldn’t just cut somebody’s hair they’ve been growing for that long off of them. 

    Josh Hutchinson: That sounds like Samson, cut his hair off and he loses his power. 

    Sarah Jack: Yeah, absolutely. I wonder if what they did with the hair, I’d like to know, did they bury it? Did they burn it? Did they construct something out of it? I don’t know. I wanna know. I wonder what color hair she had.

    Sarah Jack: It’d be just interesting, [00:25:00] if she had like a really dynamic hair color too, or maybe it wasn’t. 

    Josh Hutchinson: Yeah. I don’t think they remarked about hair colors very often. Except when they’re describing like George Burroughs as being dark, he might have had dark hair. 

    Maya Rook: Yeah. And I think she probably was, I think she was on the older side, so she might have had gray hair also.

    Josh Hutchinson: They were accused of doing so many things that they couldn’t have done. Could you tell us Some of the powers that the witches were said to have? 

    Maya Rook: The powers, when with the Salem Witch Trials, it seems like a lot of the powers that these men and women were said to have was really having this like power to harm over the people of Salem, the power to change into different forms. So you have these instances where somebody’s like turning into a cat or turning into, I think a Wolf follows one of them home, turning into a bird and they could change shape that they [00:26:00] could harm people in different shapes that they could actually appear in the shape of somebody else as well. And so tricking people.

    Maya Rook: So that you’d think that one person was there, but it was, the witch was actually just throwing their specter around. So that’s pretty big, and the use of their specter to be able to leave their bodies and to go to other locations would be a major power .Of being able to fly as well.

    Maya Rook: We do see incidents, reports that the witches would fly. And I think we might have mentioned this before, but like the, these meetings and Sabbaths of the witches where they would gather together in the darkness of night. And a lot of times, and we see, especially with the Salem Witch Trials, they’re kind of inverting Christian practices.

    Maya Rook: So they talk about these, basically these dark sacraments, like they’re drinking blood and reversing a communion during the Sabbath 

    Josh Hutchinson: I get [00:27:00] confused on their flying, because Tituba describes it as she gets on a pole and then she’s instantly at her destination, but then there’s descriptions of Martha carrier or somebody maybe Abigail Faulkner actually their pole breaks and they crash to the ground.

    Josh Hutchinson: So they’re actually in the air moving. 

    Maya Rook: Yeah, the one that always stands out to me is Tituba she’s like and we we were there presently. Like they just, all of a sudden she’s, many miles away from where they started. Maybe the, they couldn’t always get their stories straight about what these witches were doing. They just knew that, they were doing it, they were doing something terrible and evil in the night.

     I was just wondering when you spoke about the witches that would have tricked their victims into thinking they were somebody else, is there any specific case that we know that was in? 

    Maya Rook: Yeah nothing specific is bubbling to the surface right now. But [00:28:00] I do know that this kind of is one of the things that made people call it into question. When people start questioning the trials, it’s do we actually know that the specters that are appearing are of the people that they appear to be.

    Maya Rook: It could this be another trick? How much can we trust that it’s actually them? 

    Josh Hutchinson: Increase Mather. He seems to imply that the devil could be impersonating an angel of light. How widespread do you think his belief was towards the end of the trial? Was that something that was catching on and affecting the outcomes?

    Maya Rook: I think that it definitely catches on you start to see the doubt really creeping in really around this time of year. As we wrap up September, begin to get into October. And I think that, this community has been through so much over the last few months and there’s a lot of fear that kind of fear can only.

    Maya Rook: Sustain itself for a certain amount of [00:29:00] time. It’s really difficult to live with that kind of mindset where you’re suspicious of everybody and you’re afraid you’re gonna be Bewitched and people are watching really horrible things happening. You have Dorothy Good. Who’s a child who’s been in prison for months at this point in time.

    Maya Rook: Her mother and her infant sibling are dead. You have a man has, who’s been pressed to death. He’s been tortured to death in front of everybody. You’ve had a former Reverend who’s been hanged. You’ve had people who are full members of their church being excommunicated and hanged. So I think that, and then for other people, their loved ones are in prison.

    Maya Rook: And they’re about to face the winter time. They know it’s gonna be really horrible conditions and people become desperate. They wanna get people. And I think it begins to shift people’s mindsets. You start seeing the petitions increasing September, October. And so I think that idea, people are looking for ways to start prove it the [00:30:00] other way.

    Maya Rook: And so like that kind of that that comment, the devil could be tricking them. I think it becomes very valid in people’s minds. 

    Maya Rook: And I think people were starting to realize that, the people who are dead, what if they were wrong? They can’t bring them back, but maybe they can prevent other innocent from people from dying. 

    Josh Hutchinson: Who are the afflicted girls as a group, and who are some of the individuals that are key? 

     I was looking back in my notes today and in Marilynne K. Roach’s book, she has a, an incredible index, and she lists 73 people total as being afflicted.

    Maya Rook: So it’s really high. But a lot of times when we talk about the people who are afflicted, we’re talking about this smaller group and it’s just about 10 girls. So two of the really big names where it starts would be Abigail Williams and Betty Paris. They’re the ones that have the initial afflictions and they’re only nine and 11 years old.

    Maya Rook: So they’re quite young and they [00:31:00] are an interesting case cuz they, they live in the Reverend Samuel Parris’s household. So this place, this home where he’s supposed to be this spiritual leader in the community and that’s where it all starts. It’s almost like something was rotten at its core, in Salem, and it’s in his home, and there’s a lot of theories about what could have started their afflictions, but it is the spark I think that leads to everything that happens. And it doesn’t stop with them. It spreads to all these other people. So Ann Putnam Jr would be one of the other major names, and she’s probably one of the most in a lot of ways, one of the most well known, because she makes an apology several years later. So Ann Putnam was just about 12 years old and she’s becomes one of the most active people in the trials.

    Maya Rook: Abigail Williams sticks around, as well. She’s also well known, because she’s transformed into a character in the play of The Crucible. Now Betty Paris, interestingly drops off [00:32:00] from the trials. They remove her from the situation just maybe a month after the trials start, because she’s not getting better and they don’t want her to be a part of everything that’s going on in Salem.

    Maya Rook: But Ann Putnam goes on to become so active, her mother as well. Her family makes a lot of accusations, and it seems like there’s ties of other young girls to Ann Putnam. So she’s been presented a lot of times almost as like a ringleader of the afflicted girls. And she’s the only one to ever apologize for her role in the trials, which is a whole thing we could unpack, because that apology, it happens many years later, and essentially she wants to join the church, and to do she has to make this public apology. And I can give her props. And I’m like, you did say that you were sorry. And she does specifically name Rebecca Nurse and her [00:33:00] role in that trial. But she also says that she was tricked, that she was deluded by Satan. She deflects and is almost like I didn’t really know what I was doing.

    Maya Rook: Yeah. So I go back and forth. Depends on what kind of mood I’m in if I’m like gonna be kind to Ann Putnam Jr or not. , 

    Josh Hutchinson: It’s like the devil made me do it.

    Sarah Jack: I’ve seen in some comments from descendants or just people researching and commenting on social media. They recognize that for them, the devil was an actual you know a real problem, that he was pulling people in. And if she still believed that but was sorry that she got pulled in, then it’s an easier apology pill to swallow. But I know the first time that I read that, cuz Rebecca nurse is my ancestor. So I was like, that’s what apology that the Nurses got for that.

    Sarah Jack: But reflecting [00:34:00] on just who, what player the devil was in the problems that happened, then I cool off for a minute. 

    Maya Rook: Yeah. And Ann Putnam, Jr. also, she didn’t have a very good life. Her parents die. She ends up taking care of her siblings. She’s the eldest. And she dies pretty young as well. And she never marries. So I don’t think that things turned out very well for her. 

    Maya Rook: I’d love to give the ages because we, a lot of times we think of ’em or like oh the afflicted girls. And so in our imaginations, they’re all pretty young. Like they’re children, but Betty and Abigail are the youngest, so they’re 9 and 11. Ann Putnam, Jr. Is 12, and then we jump up. So Elizabeth Hubbard is 17, Mary Walcott is 17, Mercy Lewis is 18, Mary Warren is 18, Susannah Shelden is 18, Elizabeth Booth is 18, and Sarah Churchill is 25. And she’s [00:35:00] put in with the afflicted girl group, which seems like she’s a little bit old to be hanging out with them.

    Maya Rook: But they’re the ones who are pointed to as being this core group of the afflicted girls.

    Josh Hutchinson: But then there were also some afflicted adults as well. Weren’t there? 

    Maya Rook: There were, there was many afflicted I already mentioned, like Ann Putnam’s mother also becomes afflicted and yeah, 73 total are in Roach’s accounts that she’s put together from the records, which is a lot. Even John Indian, Tituba’s husband, becomes one of the afflicted.

    Maya Rook: And my guess with him is that I always wonder did they have some way that they met with each other and they talked and, are just like, you need to save yourself basically by pretending like you are afflicted. Otherwise you’re gonna get accused as well. 

    Josh Hutchinson: I know Mary Warren, she starts as afflicted, but then she gets accused herself.

    Maya Rook: She does get accused herself. Yeah. She is afflicted. And then she begins to say that she’s like getting better. Yeah, she’s [00:36:00] doing well. And so there’s this reaction from the afflicted girls and say it’s because she’s actually a witch. And if you look at her trial records, It just goes back and forth. It’s so intense where she appears to be both afflicted and being accused of afflicting others at the same time. Yeah. So pretty wild case. 

    Sarah Jack: One of the things that you mentioned in one of your podcast episodes that I listened to recently was you pointed out that the afflicted girls don’t really have, we don’t have their perspective.

    Sarah Jack: I think that is a huge hole, but I was just thinking, oh we have Ann Putnam, Jr’s apology, we have a little bit, she’s still connecting it to trickery of the devil. And then you mentioned this gal who was afflicted and accusing. So we really have very little of their perspective. What would they say about it? We don’t know. We know what they were [00:37:00] saying about what was happening, 

    Maya Rook: We are so blessed to have all of these records from the trials, but they’re also, they’re not perfect records, right? It’s not like there was a video and a microphone that was recording everything.

    Maya Rook: You have people who are in the room who are writing things down while it’s happening. You also have people who are writing things down afterwards and summarizing what went on. And we don’t know exactly, sometimes there’s direct quotes written down, but how accurate are they? So it is interesting.

    Maya Rook: While we have descriptions of what the girls were saying and doing, and maybe even particular things they said during a case, we don’t actually have anything that’s from them. It’s this is what my experience was. It’s one of the reasons I really love if you’re familiar with Katherine Howe the writer she wrote this book conversion, and she plays with a present day situation, but she links it back to the trials, and we see it through [00:38:00] Ann Putnam’s eyes. And, obviously there’s a lot of things that are being fabricated there, but I just appreciated adding this human element to it. What would it have been like to be a 12 year old girl during this time? And how might you get pulled into this situation?

    Josh Hutchinson: Could it have been stress related, specifically in the Paris household? 

    Maya Rook: Yeah. That kind of gets into the, again, the conversion disorder theory that, people will take things, mental anguish, and then convert them into physical symptoms so that these girls could have been experiencing intense emotion, stress, pressure, whatever, and then it manifests this way that they might not even been aware necessarily that they were doing it at least, perhaps not in the beginning, when the symptoms start.

    Maya Rook: So the Paris household does seem like it was a pretty intense place. And I think that there probably was a lot of pressure, because things were not going very well for Reverend Paris.

    Maya Rook: And he was upset about his situation as a [00:39:00] Reverend not getting enough, people weren’t really coming to the meetings. He wasn’t getting the proper pay and the firewood that he was supposed to be getting. So there could have been a lot of pressure on the family. Like they’re hearing about all of these issues that are going on.

    Maya Rook: And then at the same time, we don’t know for sure, but perhaps, he wanted his children to present themselves in a particular way. Like they’re an example to the rest of the community that he would’ve wanted them to display their good, puritan behavior. So I think that it is quite likely that they could have been experiencing stress that would manifest this way.

    Maya Rook: Yeah, I think of all the theories about why the girls were afflicted. The conversion disorder offers me the most substance. There’s probably a lot of other factors going on, but I think that that one comes up for me a lot.

    Sarah Jack: I was thinking about when it started, and the congregation would’ve been hearing the reverend’s children are [00:40:00] afflicted. The other thing that I think about is how he was in a lot of stress with his congregation. There was a huge financial stress there for him, and then you look at the trials and over the course of it, how costly it was for all those villagers, all those church members. I just think that’s very interesting. Everyone was having a hardship, these families who had their loved ones in the prison. I think it was Giles Cory, he didn’t get to go on the ferry to say goodbye, because he couldn’t afford it. 

    Maya Rook: He’s been popping up this just the, anniversary of his pressing to death. But I think that’s a great point about the finances, and I think it’s something that a lot of people don’t realize was just how much it cost to be in prison, and people were racking up a bill the entire time. They’re paying for the chains that hold them in place. They’re paying for, whatever kind of like food or water they [00:41:00] might be getting. And so it was really hard even to get bailed out, because the bills could get so high and a lot of people just didn’t have money. And that’s what happens with Dorothy Good being so little, under the age of five, but it took another person coming in to pay for her bail so that she could actually be released, cuz her father couldn’t do it.

    Josh Hutchinson: With the afflicted girls and maybe some of the root causes, some of them were refugees from the war, and I wonder how that might have affected them. 

    Maya Rook: Yeah. So there was a lot of warfare going on in the areas of the frontier at the time. So actually I’m up in Maine. And so the trials, people don’t realize all the time, but they affected as high up as here.

    Maya Rook: So there was warfare going on, and some of these girls have been orphaned. Some of them are refugees. They’ve experienced war and death and that fear firsthand. [00:42:00] So again, if we look at that idea that these girls might be converting some of their stress, if they’re suffering from what today, we would call post traumatic stress disorder. If they’re converting that into these afflictions it makes a lot of sense. They’ve experienced really horrific situations being in warfare, losing their families. And then there’s also this kind of association with being on the frontier and being closer to the indigenous people, and in these areas were seen as being very dark, that there was more opportunities for the devil to be out, to be lurking. So even when they lived in these areas for however long they might have been there, they probably also had a lot of things planted in their minds, a lot of fear about where they were and that the devil could be just around the corner, ready to lure them away.

    Josh Hutchinson: I know Abigail Hobbs, she mentioned that when she lived at [00:43:00] Casco Bay, which is the area that’s now Portland, that’s where she got converted to witchcraft. I happen to be related to Mercy Lewis. I have a theory that some of these afflicted girls, another thing that they did was bring these stories down to the Salem villagers. Mercy Lewis lived in the household with Ann Putnam Jr., so she must have shared some memories at some time. And I wonder how that could have affected the younger children.

    Maya Rook: Yeah. I think that if those stories were being shared, then I think that would’ve a big effect. Stories are how we make sense of the world, and if they’re being told stories about firsthand accounts of warfare, that’s like getting a horror story, horror movie, put into your mind, except it’s very real. So I think that could have definitely contributed to a lot of fear that they experienced.

    Maya Rook: And it also seems to have contributed to their descriptions of the afflictions or like [00:44:00] seeing, they might describe people that look like indigenous people as being associated with the devil. So sometimes it seems as though they’re pulling from those experiences that they had on the frontier.

    Maya Rook: Between the three of us, we probably have a lot of ancestors in the Salem Witch Trials, and we could be related. That’s possible. 

    Josh Hutchinson: We could well be I’ve found about 72 connections so far to the Witch Trials either directly or aunt, uncle, cousin, that kind of thing. And I know I’m related to Sarah, because we’re both descendants of Mary Esty.

    Maya Rook: Oh, wow. Yeah, my big one is the justice Dudley Bradstreet. So I’m descended from the sort of the Bradstreet clan of the Mass Bay Colony, and he was responsible for issuing a lot of arrest warrants. And then when he said, I’m not gonna do this anymore, and he steps [00:45:00] down from his position, he refuses to issue any more warrants, he’s pretty much immediately accused of Witchcraft, but he flees the area and this waits basically until things have settled down for to come back again.

    Josh Hutchinson: He was accused, but I don’t believe he was ever indicted. 

    Maya Rook: No, he’s just accused. I don’t think there was any like arrest warrants or anything put out for him. And this would’ve happened in September. So things are already starting to they’re intensifying with the trials themselves, but other areas are winding down. And I think because he was a more prominent individual, it probably protected him a bit in that way, too.

    Josh Hutchinson: I noticed that some of the other critics, like Samuel Willard was speaking out about it, and somebody would name them, and then the other adults in the room would say, not him. 

    Maya Rook: Having some element of power, prestige in the community definitely seemed to help, but not always. 

    Josh Hutchinson: They did go after the Englishes pretty hard, and John Alden.

    Sarah Jack: [00:46:00] One of the things I wanted to ask you about Tituba was you mentioned how her image has changed over time. And I thought that is such a very important point. And what we know more of her now is newer and it hasn’t really taken center stage for her yet of who she is. She’s still followed by the previous descriptions of her, but I thought that was a really important point that you made about her.

    Maya Rook: Tituba has shape shifted so much over the years, and I always like to point people towards Elaine Breslaw’s work, because I think she was really instrumental in giving us a clearer image of who Tituba really was. So a lot of times Tituba is presented as being an enslaved black woman of African descent to the point where it’s just taken at sort of face value that’s [00:47:00] who she was.

    Maya Rook: And that went through a whole development, but I really see The Crucible as a thing that fully cemented it in people’s minds. But if we look back at her life, it appears she was actually an indigenous person, likely from South America and that she was kidnapped and taken to Barbados where she lived and then was purchased by Samuel Parris, served him, and then was brought to Massachusetts. And part of the evidence I love looking at language, and I think that it’s really helpful when we look at the records, because if you look at the way that Tituba is described in every account, it’s Indian servant, Indian woman, Indian servant woman. But like her racial and cultural identifier is always Indian. And then we know from other aspects that she was purchased from Barbados.

    Maya Rook: So because of the way the Puritans saw the world, if a person had any African [00:48:00] features, if there was any chance of African ancestry, if they were black at all, they would’ve used the term Negro to describe them in the court records. And we do see that with two other individuals, as you mentioned before, candy and Mary Black, but we don’t see that with Tituba and in all the accounts afterwards, anything that’s written about her, the years immediately following the trials, there’s no indication. So it’s really not until the 1800s that transformation occurs. And at first she’s presented as oftentimes being quote “half Negro”, ” half Indian,” or “half savage”.

    Maya Rook: And then at some point, even the indigenous connection drops off, and she’s presented as being a black woman. And then by the time we get to The Crucible, it’s she’s doing things in the woods with chickens and it gets into almost like she’s practicing voodoo and all of this stuff. And that’s the way that she’s largely been remembered in our culture. I have a whole presentation, talk, discussion around this. I’m like, I wanna get it out in the [00:49:00] world of who Tituba really was, as much as we can understand her. 

    Maya Rook: Although I do think that it’s important that she be has become a figure for other people, there is literature and artwork and poetry of Tituba as the black witch of Salem that is very meaningful to people, so I don’t think we should dismiss that either. But she is a figure that has taken many different forms over the years. 

    Sarah Jack: It’s so relatable to the actual portrayal of witches over the centuries, how that image has changed. 

    Maya Rook: It’s really fascinating to see how that’s developed over time. And that’s been some of my favorite research, actually has been on Tituba and diving into what do we know about her? And then looking at the historiography, how have historians portrayed her over time and tracing that development and watching the shifts and how has literature impacted it.

    Maya Rook: Because even in the late 1800s, a couple plays come out that include [00:50:00] Tituba that start having her practicing magic, that have her as half black, half Indian. And it almost seems like that literature, those cultural elements enter the scene and then historians actually get inspired by that.

    Maya Rook: And then they put that into their stories, right? So there’s this back and forth going on, this interplay between the popular culture and the historical work, that form the image of Tituba.

    Sarah Jack: That’s a beautiful explanation of it. I agree with you. I think that who she has symbolized and what she has meant to so many writers and anybody, I think any type of positive strength that one of these victims can be for their descendants or for someone who just looks at them and recognizes they were in a really awful situation and they survived.

    Maya Rook: And it’s one of the great mysteries of [00:51:00] the Salem Witch Trials is what happened to Tituba. She’s the first to confess, one of the first people to be imprisoned. And she’s one of the last people to be set free. And then we just have no idea. She’s disappears. 

    Sarah Jack: I hope we find out I that’s one of the things I love about witch trial history is, you never know what’s gonna pop up in a journal or on a record someone’s looking at. It’s right there, and we’re gonna find out.

    Sarah Jack: That’s what I hope.

    Josh Hutchinson: Yeah. One of our hopes is that all of the victims will be known as the humans that they were.

    Sarah Jack: Absolutely.

    Maya Rook: I love that. 

    Sarah Jack: And I think talking about the history and the different pieces that are interesting to people gives us the opportunity to talk about the individuals. So the ones that came up in our discussion today, that’s humanizing them, and we’re looking at the situation they were in and thinking about them as an individual. I think it’s one of the other great things [00:52:00] about talking about witch trials. 

    Maya Rook: Yeah. And I think to go back to where we started this discussion around folk magic, it’s that, a lot of people are drawn to Salem because of the, oh was there real magic? There’s witches, you know what’s going on there? And it’s so magical and spooky, and that captures people’s attention. But if you can use that as a hook to draw people in and then present this very human story, that’s where the real power is, I think. And that’s where people make a true connection to what happened. 

    Josh Hutchinson: In many ways, Salem is so sensationalized. The witchcraft element is really played up, magical aspects and possibilities are played up. But I think that, like you said, is a good way to draw people in and get them interested in the history. And the true story is so much more powerful to me than those legends out there about the magic in witchcraft, the story about [00:53:00] the persecution and the endurance of a lot of those people going through that suffering.

    Sarah Jack: I was gonna ask Maya if she wanted to share anything from her, what you’re working on or, what you would like to say today about your work? 

    Maya Rook: Yeah. So in my sort of general life, I wear many different hats.

    Maya Rook: I’m a cultural historian, I teach college history, and I’m also a yoga meditation instructor, but the Salem Witch Trials has just been this longstanding passion in my life and especially with my work with education and researching history. So a lot of this has culminated in recent years, I’ve created just many different talks.

    Maya Rook: So we’ve talk touched on some of those topics already, like the folk magic, the afflicted girls, Tituba. I have one looking at, specific people that are involved in the trials, like the first people to be accused [00:54:00] of witchcraft, Salem in popular culture. All these different elements. So all these different dives.

    Maya Rook: And then one of the other ways that I’ve been presenting this work to the world is through my Salem Oracle account, which is, I think how I’ve got connected with both of you. So @SalemOracle on Instagram and Twitter is a day by day account of the Salem Witch Trials. And so I try to use this like daily touch in, on the trials as a way to make it more real for people. I found as a historian, especially when you’re telling a story about I have a one, one of my, big talks is just like the Salem Witch Trials. It’s an overview. We pack a lot into an hour for that particular talk. But there’s certain things you just have to gloss over and, be like over the course of these three months, blah, blah, blah, this happened.

    Maya Rook: So to go into the day by day details of it really makes you, I think, have a better sense of what really happened and what it might have been like to [00:55:00] watch this unfold in person. So this is the second time around the second year that I’m doing it. I did this once before with the Donner party actually similar idea, and I did that for three.

    Maya Rook: And every year you learn something new, and it becomes more real and it becomes more human. So I think we’ve already really touched on, a big part of what I wanna do with this work is to humanize the trials, to make the past something that people can relate to, to understand, to touch and to look at.

    Maya Rook: And I also love the magical element, the sensationalism, but to be able to separate those two things to appreciate the sort of that fun, magical quality, but then to be able to see the trials for what they were and the people for what they were, not as witches but as human beings.

    Maya Rook: So I think that’s a really important part of the work here. 

    Josh Hutchinson: To touch on pop culture, which is another thing you talk about I like to separate the pop culture from the fact, [00:56:00] because a lot of the pop culture it’s off base, but it’s entertaining. And you can learn a little bit from every movie that comes out that’s about witch trials. So what are some of your favorite pop culture elements about Salem? 

    Maya Rook: I will say my favorite pop culture witch probably is Sabrina the Teenage Witch, the version played by Melissa Joan Hart. Sabrina spent through many different iterations, but the show that came out in the nineties. And there are some connections, of course, to Salem. She has a cat named Salem, who’s actually a warlock who is being punished by having to be in a cat’s body for like a hundred years or something like that, but he’s named Salem. But early on in the show, they actually do like a field trip to Salem, her school does, and she’s afraid. She’s like I don’t wanna go to Salem. I’m not going. They weren’t very kind to witches, and her aunts were like, [00:57:00] oh, you don’t have to be afraid. There were no real witches in Salem. Only thing you have to be worried about. There is overpriced souvenirs so you know they have fun. They play with that kind of stuff

    Maya Rook: On a more like more serious note, I think one of my favorite pop culture, representations of witches in New England, it’s not specific to Salem, but the movie The Witch that came out a few years ago, I think is really incredible and really powerful. And I really like that they didn’t make it about the Salem Witch Trials, that they fabricated the story about a family, like basically on the frontier, which we’ve been talking about, that element on the edge of the settlement, by themselves and fears that develop around the daughter being a witch, because it allows us to look at what common beliefs around witches and witchcraft were at that time through the lens of this family. But we don’t have to worry about is this accurate to Salem or not? It’s almost like its own [00:58:00] little case study, little horror movie. And I just found from my studies of the Puritans in general of Mass Bay Colony, of the Salem Witch Trials, of my understanding of witches and witchcraft, I just thought they captured so much there.

    Maya Rook: It really immerses you in the experience, so I think that’s a really incredible pop culture portrayal of witches during this time or fears around witches, rather I should say. 

    Maya Rook: And I think something that’s interesting about Salem is that even if people don’t know the details of the Salem Witch Trials, almost everybody in the United States has heard of the Salem Witch Trials. They have some idea, some association, so it shows up in pop culture a lot. There’s a lot of mistakes that are made. I’m sure you’ve encountered this many times, where you have this, a popular depiction and a kind of offhand thing about Salem, and it’s like about witches being burned, and we’re on the sidelines. No, no witches were burned. They were hanged , but it’s just the way that people, they just make this [00:59:00] assumption about it.

    Maya Rook: So we see that show up a lot throughout our culture, I think. But it’s becoming little more nuanced. It, it does seem like people are interested in actually learning about what happened during the trials, which I I’m really happy to see, and it’s not, it’s really not that difficult to get a good, solid rundown of more. I have a hard time as a historian saying like the truth, because that’s always iffy, but just getting a more, maybe a more clear picture of what really happened during this time.

    Maya Rook: This has really been a pleasure. I appreciate that you asked me to participate in this. I love that you are putting this podcast together and you’re gonna be sharing this and bringing in different people for interviews.

    Maya Rook: There’s just so much to, to explore in this realm. And the more ways that we have to do it, I think the better. 

    Josh Hutchinson: I feel like we could go on the three of us chatting for hours about this because we’re all interested in the same thing. And it’s been really [01:00:00] lovely to meet you, and you’ve been a great guest.

    Maya Rook: Yeah. Thank you both. Yeah. 

    Sarah Jack: Thanks, Maya. 

    Maya Rook: All right. Bye everybody.

    Sarah Jack: Bye.

    Josh Hutchinson: Bye.

    Josh Hutchinson: Thank you for sharing how ongoing witch hunts are affecting another part of the world, Sarah. 

    Sarah Jack: You’re welcome. 

    Sarah Jack: And now we’ll hear from Tom Mattingly in Jami Milne of Ballet Des Moines about their upcoming ballet Salem.

    Tom Mattingly: I have always loved ballet as a vehicle for storytelling, and I think that there can be so much left to interpretation with the subject of witchcraft and that interpretation lends itself really well to ballet. So what I’ve done with Salem is I’ve taken inspiration from the historical events to create a fictional story, one that could have happened during the time, but isn’t necessary a recreation of actual events.

    Tom Mattingly: Fear itself is very powerful, and when we [01:01:00] are led by fear rather than reason, there are horrific consequences.

    Tom Mattingly: The character of fear is very important to this ballet. Fear is played by one of the male dancers in our company, and he is not a townsperson of Salem, but he is a constant presence and influence on the entire cast, so he really interacts a lot with the girl. The girl is the one who is making the accusations of witchcraft. She feels fearful from the pressures of the people around her, and especially her father, the preacher, to continue accusing and testifying against the people of Salem.

    Tom Mattingly: The Salem Witch Trials has always been a captivating subject. One of the main reasons I chose the witch trials for a ballet is because I knew it was something that would capture people’s attention. 

    Tom Mattingly: I hope that people are moved by what they see and think about how they view others, if they’re viewing others with kindness, [01:02:00] with the benefit of the doubt, if they’re giving a chance to these people that they don’t know. I hope that they are inspired to learn more about the Salem Witch Trials themselves.

    Tom Mattingly: It is a fictional story that I’m creating, but every element is based on historical fact. A lot of it is different people from the past kind of combined into become one character, like the Mathers with our preacher. There is one character who attempts to defend his wife, who has been accused, and he himself gets accused of witchcraft and demonic possession. Even down to the costuming, it’s going to be a modern reinterpretation but based on the strict puritan dress codes of the time with the muted colors, being covered up, those natural fibers, no lace, no ribbons, very much bare bones, utilitarian in a lot of ways.

    Tom Mattingly: Same thing with the set design, too, of these furniture pieces that can be used in many different configurations so that [01:03:00] our meeting house can serve as a place of worship. It can serve as the home for the trials themselves in the courthouse. Our set even has a different modular design to become the gallows when one of the characters is hanged.

    Jami Milne: Tom and I were talking just this last week, and he said, “everyone knows the end of the story here. There’s not a surprise, because we all know the Salem Witch Trials and what happened.” 

    Jami Milne: I don’t want anyone to forget the power of a somber ending and this idea that great change can come, feeling so emotionally disrupted that you have no choice but to think differently upon leaving. And I think that will really be the power of audiences walking in the doors and then leaving with very different emotional state.

     The music for Salem will primarily be Stravinsky’s Rite of Spring.

    Tom Mattingly: Rite of Spring is typically the story of ritual sacrifice, and in a way, [01:04:00] I feel like that’s what happened with the Salem Witch Trials. It became this ritual of accusations, trials, and hangings that just continued over and over until it was finally put to an end. And it’s an amazing score. It’s difficult as a dancer, because it’s difficult to count and the melodies are so surprising, but the overall effect, I think, is incredible, and it takes this kind of animalistic quality. And the dancers are really able to embody it, especially in these group scenes at the church or at the gallows. It’s really moving. 

    Tom Mattingly: Salem will be performed at the Stoner Studio Theater in downtown Des Moines, October 20th through the 29th.

    Tom Mattingly: Tickets can be purchased at balletdesmoines.org.

    Josh Hutchinson: And thank you all for listening to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast.

    Josh Hutchinson: You want to set your calendar for this one, folks. Next week, we’ll be talking with the renowned [01:05:00] historian and emeritus professor Dr. Malcolm Gaskill, author of Witchfinders, Witchcraft: A Very Short Introduction, Between Two Worlds: How the English Became Americans, and The Ruin of all Witches: Death and Desire in an Age of Enchantment, which releases in the United States on November 1st. That book details the story of a witch trial in Springfield, Massachusetts.

    Josh Hutchinson: Once you hear that episode, you will have to buy that book immediately at your local book seller or online, and you’ll be thrilled.

    Sarah Jack: He wrote it. We’re talking about. We’re so excited to have this special opportunity. This timely opportunity. 

    Josh Hutchinson: We’re excited to have this opportunity to introduce this book to you.

    Sarah Jack: You’re gonna buy it. 

    Sarah Jack: [01:06:00] Please follow us wherever you get your podcasts.

    Sarah Jack: And check out our website, thoushaltnotsuffer.com.

    Sarah Jack: Our website will keep you up to date on what’s happening with our podcast. 

    Sarah Jack: You can look forward to our upcoming weekly newsletters.

     We’ll have links to everything in our show notes.

    Sarah Jack: Bye. 

  • Episode 2 Transcript: Should Connecticut Witch Trial Victims be Exonerated?

    Listen to the episode

    Josh Hutchinson: [00:00:00] “Thou shalt not suffer a witch to live.” Exodus 22:18. Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I’m Josh Hutchinson. 

    Sarah Jack: And I’m Sarah Jack. 

    Sarah Jack: We made it.

    Josh Hutchinson: We did?

    Sarah Jack: Through episode one.

    Josh Hutchinson: We’ve survived this long. 

    Sarah Jack: Now you’ll never get rid of us. 

    Josh Hutchinson: In our first episode, we learned the history of the Connecticut witch trials. On this one, we learn about efforts to clear the names of the victims. 

    Sarah Jack: Today, we’re introducing the Connecticut Witch Trial Exoneration Project. We will learn about their efforts to clear the names of those wrongfully accused of witchcraft in colonial [00:01:00] Connecticut. The project includes Beth Caruso, Tony Griego, Mary-Louise Bingham, Josh, and me.

    Josh Hutchinson: We’ll learn how the project came together and what they’re doing to push for exoneration. 

    Sarah Jack: Before we get down to business, I have an idea. 

    Josh Hutchinson: What’s that?

    Sarah Jack: Let’s tell a story. 

    Josh Hutchinson: What kind of story?

    Sarah Jack: A story about an unfortunate woman accused of witchcraft. 

    Josh Hutchinson: Do you have one in mind? 

    Sarah Jack: I do. 

    Josh Hutchinson: What is it?

    Sarah Jack: Last week we learned about the first woman executed for witchcraft in England’s North American colonies. This week, I want to talk about the second woman executed in Connecticut. 

    Josh Hutchinson: Who was that? 

    Sarah Jack: Her name was Mary Johnson, and she came from Wethersfield. 

    Josh Hutchinson: What do we know about her? 

    Sarah Jack: Unfortunately, there isn’t much -information about her personal life. However, we do know she was charged with witchcraft in 1648 and that she confessed.

    Josh Hutchinson: She confessed?

    Sarah Jack: According to the court records, she confessed to familiarity with the devil. 

    Josh Hutchinson: Do we [00:02:00] know any more about that? 

    Sarah Jack: Cotton Mather wrote about her in a book published in 1702.

    Josh Hutchinson: The same person who wrote the defense of the Salem witch trials. 

    Sarah Jack: Unfortunately he’s the best source we have.

    Josh Hutchinson: What did Mr. Mather write about Mary Johnson? 

    Sarah Jack: He wrote that she was discontented when Satan appeared to her. To content her, he had a devil help with her work. 

    Josh Hutchinson: A devil did chores for her?

    Sarah Jack: He cleaned ashes out of the hearth and drove away hogs that broke into her master’s field. But that’s not all he wrote. 

    Josh Hutchinson: What else? 

    Sarah Jack: She committed uncleanness, both with men and with devils.

    Josh Hutchinson: That’s what Cotton Mather wrote about her?

    Sarah Jack: Yes, and he said she admitted to killing a child.

    Josh Hutchinson: What awful accusations against an innocent woman. 

    Sarah Jack: And now for a decidedly more wholesome discussion. 

    Josh Hutchinson: Perfect time to talk about exonerating innocent people. 

    Sarah Jack: We’ll begin our exoneration discussion by talking again to Tony Griego and Beth Caruso, and then we’ll connect with [00:03:00] Mary-Louise Bingham to learn more about the legislative effort. 

    Josh Hutchinson: And now the interview. 

    Josh Hutchinson: Tony. How did you get involved in early legislative efforts for the accused Connecticut witches?

    Tony Griego: It’s an interesting story, and it started October 21st, 2005, when several people attended a presentation given by the state historian, Walter Woodward, a bout the Connecticut witch trials in Torrington, Connecticut. Several people, myself included, were there.

    Tony Griego: He gave a great presentation about the trials. Many people weren’t even aware of all the events that had taken place here, but at the end of his discussion, a group of us approached him and asked him, has anybody ever done anything to clear the names of these individuals? And he said, no, he says, but it sounds like an interesting idea.

    Tony Griego: From that point on, we formed of an ad hoc committee about four or five people, and our goal was to get some kind of [00:04:00] recognition, exoneration, pardon, anything that would clear these names of the people that were, at the time we focused on the 11 people that were hanged. 

    Tony Griego: Initially there was a mother and daughter team who were descendants of Mary Sanford. They were the spearhead of the group. They got a lot of good press with several newspapers, New York Times, the New London Day, many papers told about what we were trying to accomplish. It got to a point where they actually contacted a state representative in their district, who presented a proclamation before the general assembly here in Connecticut. And there was three descendants, the two mother and daughter and another descendant who testified. Now, when you testify before the general assembly, you’re allowed to speak for three minutes, which they did, but at the end of their [00:05:00] presentation, the three of them, members of the general assembly asked them questions.

    Tony Griego: And the question and answer period lasted 45 minutes. At the end of it, it never made it to the floor, and it was never voted on. We resubmitted again in 2009, and again, it failed. So some of the interesting things that I found during my research is number one, in the state of Connecticut, the governor does not have the authority to pardon anyone. That falls to the board of pardons and paroles.

    Tony Griego: So I wrote to the board, and I got a letter a short time later, and they stated that they do not pardon dead people, basically, so it came to a dead end. The next step, I says at the time we came under the authority of the queen at that time was the king of England. So I wrote to the queen of England. Again, a short time later, the members of their staff, her staff, wrote me back saying that we basically think it’s a colonial [00:06:00] problem, and every single one of those cases would have to be reopened. And that’s almost impossible because many of the colonial records here in Connecticut pertaining to the trials missing, so the next step was I started writing to all my state representatives from my district. And to be perfectly honest, I never got a response from any of them.

    Tony Griego: And it just continued to a point where I wasn’t making any headway at all until in, I think it was 2015, I happened to pick up the Hartford Courant one day, and there was a big article page three, and it was about Beth Caruso speaking about Alice Young. So she was gonna be doing a book signing at the Windsor Historical Society, and I went and I met with her and I told her what I was growing through and how frustrated I was. And we had agreed to work together. Beth actually set up our Facebook page. So that’s where we are [00:07:00] today.

    Beth Caruso: Tony talked about when we first met. Shortly after that, we did decide to work together, since the mayor had expressed that interest in doing something for our two witch trial victims in Windsor. So Tony and I got together. We decided we had to raise awareness about the Connecticut witch trials, since very few people across the country, let alone Connecticut, knew about them.

    Beth Caruso: So in February of 2016, we launched our Facebook page called CT WITCH Memorial. And our purpose of it was to tell the witch trial stories as much as we could find about the Connecticut victims, as well as any events that were taking place in Connecticut that other people were doing, so that they could learn about them in multiple ways. And it went [00:08:00] from there. 

    Beth Caruso: About a year later, we got word from Mayor Trinks in Windsor that it was a good time to bring a resolution forth before the town council to recognize Windsor’s two witch trial victims, Alice Young and Lydia Gilbert. The effort was very successful. The First Church of Windsor got involved, and that’s very significant, because the First Church would’ve been very involved in the original witch hangings, and we know that because of some commentaries by the ministers from that time. So it was historic that the ministers got involved. 

    Beth Caruso: One of them, Char Corbett, who’s no longer in Windsor, but who was at the time and played a huge role, gave a historic apology on behalf of the first church of Windsor. And her speech was so powerful [00:09:00] that it was almost like she shamed every single town council member into voting for this because it was powerful. You couldn’t walk away from that speech and say, oh, it’s fine that we don’t acknowledge these victims. She stressed just how much they lost, their families lost.

    Beth Caruso: Besides the lives of their loved ones, their families suffered trauma and stigma for generations. And so it was significant. It was important, but it was just the town of Windsor. So we wanted to go on from there. 

    Sarah Jack: Beth and Tony have an important collaboration called the Connecticut WITCH Memorial. Tell us what the name stands for and what your mission has been. 

    Beth Caruso: CT stands for Connecticut, of course, WITCH is actually an acronym, and I have to give credit to my husband, Charles Button, too. We were out [00:10:00] for lunch one day, and I said, we gotta come up with something for this new Facebook page. And so we came up with WITCH as being Witch Interrogations, Trials, and Colonial Hangings. So Connecticut Witch Interrogations Trials and Colonial Hangings Memorial, because there is yet to be a place to memorialize the Connecticut witch trial victims. So we wanted our stories and our Facebook space to act as a temporary memorial until more could be done, and we still see it that way. 

    Tony Griego: When Beth first started it, she gave me pretty clear instructions, what she thought we should be doing. And one of the things that I was really interested in doing was estimating from different [00:11:00] sources exactly how many people were we talking about. Originally, in my first adventure with this, it was 11 people, the 11 people that lost their life because of the trials.

    Tony Griego: But it goes beyond that. Depending on what sources you look at and how you figure it out, it’s anywhere between 42 and 46 people that experienced witchcraft trials here in Connecticut. What I decided to do was, for our page, give a brief synopsis. I’m a retired policeman , and at the end of my shift, I had to give my supervisor a synopsis of what took place during the shift.

    Tony Griego: And that’s exactly what I wanted to do, put a short story together so that everybody would have some kind of an understanding about what these people were charged with, what they went through. And what were the ultimate results. And in some cases it was just absolutely bizarre, but that was really important for me to get their stories out, [00:12:00] even though they’re just short stories.

    Tony Griego: And there’s so many people that commented on them, and one of the things that I found very interesting was most of the comments– I’m gonna say a very good percentage of the comments– people made a comment first that said, I’m the 10th great granddaughter of so-and-so, s o we were getting all these people who were descendants, not just people that were interested in witch trials or what took place in Salem and other places, but these were descendants, and I know that in a court of law, people that have standing in an event have more power than just a guy off the street. So with all these descendants all across the country, and I’m looking at two of them right now, this movement is gonna make some positive direction. 

    Beth Caruso: That really brings us to the role that the recent interest in ancestry has played in all this. [00:13:00] A lot of people they go on Ancestry or another type of ancestry site, and they say, oh, wow, wait, look at this. I’m all the way back in the 1600s, and oh my, my 10th, 11th, 9th, great grandmother was called a witch. I gotta learn more about this, and people Google and they find our site. So right now we have about 2,500 followers, and as this movement gets bigger, people hear about us and, thankfully, with Josh, you and Sarah, both of you, you are contributing so much now with your own sites that are also telling the stories of the Connecticut witch trials in a whole array of social media, and it really is truly helping to get the word out. 

    Sarah Jack: I have always been very [00:14:00] interested in my ancestry, and starting in high school, I started doing research, with a great aunt, on my family, and at that time I discovered that I descend from two of the accused witches who were hanged in Salem, Rebecca Nurse and Mary Esty.

    Sarah Jack: And over the years, as I continued doing my research, I discovered more about New England, its history, and the branch that I was working on was in Connecticut. This was about three years ago, and I saw some history on Winifred Benham and Winifred Benham, Jr., that they were accused witches, and I was so puzzled, because I wasn’t working on my Massachusetts history then, and I had never heard of this, and I just couldn’t even understand. Is this a story? [00:15:00] Did this really happen? Were they an actual family? And I started digging around online and one of the things that Google threw my way was the Facebook page for the Connecticut WITCH Memorial. And I was so excited to see it. I still didn’t understand the status of the Connecticut witch trial history.

    Sarah Jack: I saw the word Memorial, and I knew Salem had a physical Memorial, so I thought, oh great, I’m gonna find the location of the Connecticut WITCH Memorial. And I quickly realized that Facebook page was telling us all about this important history. There was so much information there, but that there was not a memorial for all of those victims.

    Sarah Jack: And it just really disappointed me, and I wanted more people to know, and I was also still gathering [00:16:00] my own perspective on the witch trial history and researching as a family historian. And just trying to get perspective on the history and the 17th century, these families, how did they end up in witch trials?

    Sarah Jack: And I decided to create the Facebook page. I wanted to bring descendants and family researchers together over the scope of which trials. I wanted a place where I could share what Tony and Beth were posting and giving us, but also, and there’s a Facebook page called Salem Witch-Hunt that I recognized was sharing a lot of important historical information.

    Sarah Jack: I wanted to be able to bring those two pieces together for people to discuss and talk about what they were learning. And I wondered who else was out there. What other authors, researchers, historians, family lore [00:17:00] is sitting in somebody’s personal knowledge and they wanna come together and share it?

    Sarah Jack: So my first intention was to gather people and information to a place where it could be researched further, but I’m thinking this Memorial thing. To happen. When I first opened my social media, I did reach out and introduced myself to Beth and Tony, and they were so warm and welcoming and it really encouraged me to continue on with my idea.

    Sarah Jack: The other social media piece that I have used is Twitter, and that has also brought many of us together, including Mary Bingham. As the social media community has continued to grow on Beth and Tony’s page and on Salem Witch-Hunt and on The Witch Trial Hysteria History of the American Colonies, it has brought more people together, more ideas, more energy, and given momentum and [00:18:00] direction towards finding the acknowledgement that Connecticut has not offered. 

    Beth Caruso: And now is a good time, and I think coming on the heels of the Elizabeth Johnson, Jr. exoneration in Massachusetts and all of us forming a strong coalition, it really does give us more energy and more force to come to the Connecticut legislature with. In the beginning, Tony and I were, we have been very protective with the information on our site, that it be devoted to Connecticut.

    Beth Caruso: A lot of people who would write books about the Salem trials would ask to have their information, and we usually said no, because we didn’t wanna be, to liken it to something like the Brady Bunch. We didn’t wanna be like Jan, the forgotten sister. Everybody’s focused on Marcia. 

    Beth Caruso: For so many years, Salem has been the sole [00:19:00] focus. A lot of it is because the trials were later, they involved more people, and they had a lot more documentation. We wanted our site to be just devoted to Connecticut, to get the Connecticut stories out there, since people had never even heard of them, but now that we are at this point, I agree. It’s a wonderful thing to join forces. And in the future, I think people are gonna have more information just about how connected the Connecticut trials were to what happened in Massachusetts. 

    Sarah Jack: I believe that they do each need to stand alone on their history, but now that there are these connecting channels, that is a strength for the history too.

    Sarah Jack: Both pieces are important. People need to know where they can go to get [00:20:00] Connecticut information and CT WITCH Memorial Facebook has been a great location for that, and the Salem witch hunt, Facebook page and social media has been a really great place for people to find all of those documents and the authors.

    Sarah Jack: And so I think those are two really important legs of witch trial history. And then I believe this piece now where we’re seeking clear acknowledgement for the victims in Connecticut. And if there’s been anyone else in new England that needs that acknowledgement. This will all come together. 

    Josh Hutchinson: Tony, what does the current exoneration project mean to you?

    Tony Griego: It means that there’s a light at the end of the tunnel. So many people have worked on this since my knowledge goes back to 2005, but now it seems to be reinvigorated again, and people hear the term witch hunt all the time on the daily news today pertaining to other type of witch [00:21:00] hunts. We won’t get into politics of course. It’s just time. All these people went through these terrible agony that affected their families and the generations to come. And the state of Connecticut has never acknowledged that. They’ve never offered any expression of regret, nothing. 

    Tony Griego: There’s really only three sites left in Hartford that have a direct connection to the trials. The old state house, where some of the trials may have been held. Some of the executions may have taken place. There is what they call the South Green, originally. It’s now Barnard Park in Hartford. That’s where witches had a night of merriment that led to a trial. And lastly is the ancient burial ground in Hartford, which is a wonderful historical site. There’s no witches buried there, but all the magistrates and the jury people are there. 

    Tony Griego: At one point we had [00:22:00] efforts to get a Memorial, and i t seems like none of these sites would, were interested. What I found out was the state house is actually governed by the general assembly. The ancient burial ground, which is attached to the church there, it’s not part of the church it’s owned by the city of Hartford as is south green. It’s a city park and there was just really no interest for a Memorial. And in many of my letters, I would state that gee, every year in October, Salem, Massachusetts brings in a lot of money, and Connecticut could jump on that bandwagon, and we’ve neglected it for all these years.

    Josh Hutchinson: Alice Young was executed more than 375 years ago, so why is it important now to exonerate her and the others? 

    Tony Griego: In a modern age, we know that which hunts are [00:23:00] wrong. We know what happened in Salem. Some people know a little about what happened here in Connecticut. The bottom line is those hunts were wrong. Those people suffered for reasons that go beyond reasoning. So we think it’s time that like Massachusetts and New Hampshire and Virginia it’s time to make amends for that. And that’s hopefully what we’re gonna accomplish. Now is the right time.

    Beth Caruso: I also think when we’re talking about exoneration of Connecticut’s witch trial victims, that it’s easy to push it off and say, oh, this is something that’s disconnected to our present day. It’s in the past, but as a lot of psychiatrists and psychologists have talked to us today, as far as trauma, there is generational trauma. So we have to think of that. We also have to think of [00:24:00] how we witch hunt in present day, maybe not literal witch hunts, but targeting people. Just for the fact that they’re different or they don’t fit into a precise box of what a certain group would want them to fit into. It’s a statement that we just need to accept people for who they are, differences and all, and accept that those differences can actually enrich our society instead of pointing at them as other. And this is a theme. it keeps coming up over and over again, whether you’re talking about a more recent past like Nazi-ism or whether you’re talking about present day America, where people are being singled out.

    Beth Caruso: And then of course you have [00:25:00] actual witch hunts that are still happening in places like Africa. Us talking about this, not only do I think it, is it historically correct to do and the right things for the people who died unjustly, but it’s also right for their families, their descendants, and as a strong statement and commentary.

    Beth Caruso: About how this type of hurting the other, because the other is misunderstood is in and of itself a very appropriate statement.

    Sarah Jack: I think it’s safe to say Connecticut communities may not want to have Witch City overtake them like Salem’s called Witch City, but I feel like it’s an opportunity for the communities in Connecticut or the [00:26:00] community of Connecticut as a whole to build this acknowledgement into something that they want it to be.

    Sarah Jack: We can never get away from the stigmas of the historical evil witch, but we can create memorials and memory and acknowledgement of these individuals that had that attached to them in the way that we want to, and my hope would be for Connecticut to see a vision where they can create something that they’re proud of that is acknowledging the history and teaching the history.

    Sarah Jack: What are your feelings about that? 

    Beth Caruso: An obstacle I’ve come across quite often is the attitude about, oh, our venerated, wonderful ancestors, founders of this town or that town, [00:27:00] and if you go back and read ancestry books from the 1800s that all the time, our honorable, hardworking ancestors, aside from some witch hunts, that was their only blemish.

    Beth Caruso: Come on. Let’s get real. They were human beings. Like we are human beings, they made mistakes and things were dramatically different culturally. How they treated Native Americans. If the ancestors were Puritan, how they treated people, other religions was horrible. It doesn’t mean that ancestors didn’t have virtues or good points to them, but let’s get real in how we look at them.

    Beth Caruso: And there shouldn’t be a sense of overwhelming guilt or shame either. That’s not what I’m saying. [00:28:00] I’m just saying, let’s look at things realistically, and let’s say, it’s okay. It’s okay to look at our ancestors as less than perfect people. I challenge every single person to find a family tree where all their ancestors are perfect people.

    Beth Caruso: No, they’re not. Every single family tree has the black sheep, the people that committed some crimes, the people that were just not the nicest people, who did some terrible things. And that doesn’t make the person who has the family tree or who researches it the same people. It’s the same family, but you’re different people.

    Beth Caruso: So this fantasy, this gilded picture of the past, it’s really an obstacle to looking at what really happened. And [00:29:00] in looking at things that way, people need to understand they’re denying somebody else’s history. They’re denying what happened to Native Americans. They’re denying what happened to these witch trial victims. They’re denying what happened to enslaved people.

    Beth Caruso: These things need to be acknowledged, and it can be used as an opportunity to look at human beings in a more interesting way. Okay, we all have our dark sides and our light sides. None of us are perfect people. There are things about humans, which can be wonderful.

    Beth Caruso: Some are very altruistic and creative, yet there are dark parts of all of us that we work on containing, jealousy and so on. So I would say to people who wanna cover this up, who don’t wanna do wrong by their ancestors by [00:30:00] saying, oh, this person, maybe wasn’t perfect to let go of that. It’s not helping anybody.

    Beth Caruso: And I think the story that can be written from the actual history, from reality, is much more fascinating and much more interesting, and nobody’s singled out, because everybody has this dark side, light side to them, and everybody’s ancestors have this also. So let’s just accept people as they are and learn from it.

    Sarah Jack: Tony, I know you mentioned when you were talking about the Hartford witch panic, you just talked about them, not recognizing some of the history. How do you think we can get over some of these obstacles or how would you like it to be if we were able to get over the obstacles?

    Tony Griego: It’s important, the role that descendants play in the efforts to change this. For [00:31:00] the longest time, there weren’t that many descendants that were involved in it. There were some, but now with both your groups, it’s increased, and it gives us the opportunity to let people know that there was 46 people in Connecticut that suffered through trials, but there’s thousands and thousands of their descendants. I think it’s really time, and you have to understand that it was not only Hartford. New Haven also had its share of which trials. To its benefit New Haven never hanged anybody.

    Tony Griego: All of the hangings took place in either Hartford, Stratford, or Fairfield. It was basically the whole colony of Connecticut that was involved in these trials, and it’s time to change that, to recognize that.

    Tony Griego: And I might add I’m also very happy that we have a state representative, Jane Garibay, who’s on board. 

    Beth Caruso: Jane Garibay is actually my representative. She covers Windsor and Windsor Locks, and I did have a conversation with her about three years [00:32:00] ago about bringing forth exoneration for the Connecticut witch trial victims. It wasn’t a good year for her to do it, and then COVID happened. So we didn’t really touch base since then. So when Mary reached out to me and asked, what could we do to make this a law in Connecticut that these Connecticut witch trial victims are recognized? Jane Garibay came to mind immediately because she had been interested before.

    Beth Caruso: Mary was the one who reached out to her this time, so I was very happy that Mary did that. And really she got the ball rolling again, where it had been paused for several years. 

    Sarah Jack: Mary, I watched your YouTube exoneration message as soon as you released it, and its energy was one of the reasons I was so excited to help create the Connecticut witch trial project. I knew your video [00:33:00] was going to be a great tool that would spread the word and grow support from the community. Tell us how you were inspired to make the message and what lawmaker responded positively. 

    Mary-Louise Bingham: After we had heard Diane Dizoglio give her speech on the Senate floor, regarding the exoneration of Elizabeth Johnson Jr., I had agreed, with myself first of all, that it was time to go after Connecticut.

    Mary-Louise Bingham: And I knew of Beth Caruso, and you, Sarah, had put me in touch with her, and I saw her tweet that she was very disappointed that nobody had done anything to honor Alice Young, who was hanged 375 years ago, late in May. And so I did reach out to her and she reminded me that she had gotten in touch with Jane Garibay and then COVID hit, so nothing got [00:34:00] done, and she encouraged me to do and so when I emailed Jane, I thought, maybe I won’t hear from her, but maybe I will. But that same day she emailed me back. And when I saw the email at 11 o’clock at night, I sat straight up in my bed and I was like oh, my God, this is going to happen, because Jane said specifically in her email, this is ridiculous that this has not been done.

    Mary-Louise Bingham: So I thought, oh my gosh, this is gonna happen. 

    Sarah Jack: It was really exciting when all those first main pieces came together, and we realized this project was forming. 

    Mary-Louise Bingham: And it looks like it’s going to go much faster in a couple of months than we ever anticipated that it’s gonna go. So very excited about that too.

    Mary-Louise Bingham: And, but my only disappointment is that there are some of those first names of those women [00:35:00] that we don’t know yet, but we’re in the process of finding out their true given names, cause that is very powerful, and once we get everything written that we need to get written to have their full names in there is so important, because who wants to be known as anonymous Knapp or anonymous Bassett. We wanna know their first name and their last name. 

    Sarah Jack: We do want to know them, and there’s lots of descendants that want to know those names that will be identifying grandmothers, grandfathers for descendants as well.

    Josh Hutchinson: They’re more than just goodwives. 

    Mary-Louise Bingham: That’s right. And that’s why I said anonymous because they are anonymous in that sense. We need to know their names because it also gives more of their story, too, a very important part of their story. 

    Josh Hutchinson: We’re wanting to humanize these people. It’s been [00:36:00] 375 years. It’s a little easy to think of them more abstractly as just data on old records, but they are human beings.

    Mary-Louise Bingham: That’s right, and they existed. They lived. They have stories to tell and stories that live on through their descendants, and that is why I still believe very strongly, as I did from day one, that everybody needs to be exonerated. Their convictions need to be overturned. We need to try our best to find out who exactly was convicted and who was not convicted, even though everybody needs to have an apology, at least. But those convictions that we know of, they definitely need to be overturned. And I believe they will be. 

    Sarah Jack: I agree with you. I am really excited. A lot of people are gonna have to get involved and be [00:37:00] bold and take the steps that need to be done to make this happen, but I believe in them. I believe they can do it. 

    Mary-Louise Bingham: We definitely still are looking for more descendants and especially descendants that still live in the Connecticut area. Because even those people that have lived in Connecticut for a long period of time, a lot of them, as you well know, don’t know the history, and they don’t know that they were the first colony to hang somebody who was accused of witchcraft, and the more that we are visible, and the more people that we can gather with us, the more people will realize that this is important, and it needs to be done for the descendants and to clear the people’s names that didn’t no wrong, and it [00:38:00] breaks my heart when we see articles in newspapers stating that why now, why this, it was 375 years ago. We need to do it. We need to write the wrongs of the past so that history is not doomed to repeat itself, as said by state senator Diana DiZoglio in Massachusetts. 

    Mary-Louise Bingham: And like you have said, Sarah, and I’ve done some research myself and looked on YouTube and seeing the videos of those people, especially those people in Africa that are still being accused of witchcraft today, and they are not witches. And I’m not saying that there aren’t people that are practicing a different form of witchcraft, like Wiccan and paganism, that is a more peaceful religion and good people are practicing that. It’s not that type of witchcraft that I’m talking about. I’m talking about the people that are [00:39:00] being accused of bewitchment, as our own ancestors were accused of way back when in the 1600s. And the fact that there are those that are being accused of that type of witchcraft and they are not guilty. It just, that also breaks my heart, as well. 

    Sarah Jack: Yeah. That’s a very good reason for our country at every community level with this witch trial history, at the local level, at the state level, at the federal level to stand and say that witch hunting is not just.

    Mary-Louise Bingham: Witch hunting for other things or scapegoating is not appropriate. It’s not acceptable. People need to own their own responsibility and their involvement in the things that they do in their own lives that affect their community, but finger pointing towards others and blaming others for [00:40:00] something that, that person did not do is not acceptable anymore in my mind and in my heart, not acceptable. And in my own life, I am not willing to be a part of it. 

    Sarah Jack: Mary, when you talked about how descendants are so shocked to find out that there were witch trials in Connecticut, I was one of those family researchers that happened to, and it was really amazing to watch author and actor Zachary Levi show that shock on who do you think you are on TV. That moment when they captured his shock, his concern for his grandmother, what happened to her. How many thousands of us have felt that?

    Mary-Louise Bingham: I remember when I found out about Susannah North Martin, she was the first one I found about for me, and I was so shocked that I sat in front of my computer, and I [00:41:00] did the Google search for hours, and I was like, wow. So I, but hers was more like, I wanna know more about her, what her trial was like and so on and so forth, but it was six months later when I found out about Sarah Wildes, and that’s when I looked at the screen, I looked at my keyboard, and I bent my head, and I just started to cry. And I was like, no, really? I cannot believe this. And then it was genealogist Gail Garda who found out about Mary Esty for me, and I was shocked, but yet I felt very proud at that time. And I know, a lot of people say you own no ownership in who your ancestors are, so why are you proud?

    Mary-Louise Bingham: But I was. I did have a sense of pride, but I never knew that I was descended from the Esty family, and I do recognize today [00:42:00] that it is what it is, but also knowing about Mary Esty and knowing what a strong woman she was, I felt like, wow, this is pretty powerful. 

    Josh Hutchinson: Mary, you seem confident that Connecticut will take action to exonerate the accused witches. What gives you that confidence? 

    Mary-Louise Bingham: After speaking with Jane Garibay a couple of times, I feel like she is a true powerhouse and that she feels it’s the right time, and she’s able to gain all of the support that she’s gaining at the state level.

    Mary-Louise Bingham: And also we’re on the coattails of what just happened with Elizabeth Johnson Jr. I feel like it’s time. Everybody that I’m speaking to on behalf of this feels like it’s time. The amount of people that have signed the petition. I just have that feeling, that confident feeling that it’s time.

    Sarah Jack: I think the petition’s been [00:43:00] really important because when people come across the petition, it spurs them on to learn more of witch trial history, and they talk about it, and they share about it, and that brings more people into the fold. 

    Josh Hutchinson: I just wanna back up just a minute for the listeners at home. Can you just tell us about the petition. We’ll have links to it in our show notes, but what is the petition asking for?

    Mary-Louise Bingham: Petition is Exonerate Wrongfully Accused of Witchcraft in Colonial Connecticut. I wanna say I started this petition very late in May, and I just describe on it a little bit about the history and why it’s important to do this now and who we are as team members and people that are helping us all along the way, such as descendants, authors, historians, and people who [00:44:00] just care about reversing social injustice, and I think that’s most people that walk the face of the earth right now, so that’s a good thing.

    Mary-Louise Bingham: So I am proud of all of us that we have as many signatures as we do. And also a big shout out to the people that are actually donating money for this petition, because the more that we donate, the more that change.org will send it off and advertise it more, so that’s a good thing as well.

     It’s been great talking to you again that stuff’s all. 

    Mary-Louise Bingham: Thank you very much. Thank you. 

    Josh Hutchinson: Good night. Thank you. Okay. 

    Josh Hutchinson: Thank you everybody for coming. 

    Sarah Jack: Thank you so much, Mary. 

    Tony Griego: Thank you for your help. 

    Beth Caruso: All right, bye. Thank you. Bye-bye thanks. 

    Sarah Jack: Welcome to witch hunt happenings in your world. This is about real people targeted, abused, murdered, or in danger of death due to witchcraft superstitions today. [00:45:00] Witch hunts are a human rights violation, often due to religious hatred. This is the exact case for what is happening with many of the accused witches in Africa.

    Sarah Jack: You heard that right. There are many. The Advocacy for Alleged Witches works to stop the toleration of witch accusations and hatred, while defending the rights and dignity of alleged witches. It exists to end all forms of human rights abuses linked to witchcraft allegations in African countries. It is doing this by engaging in a decade of activism against these witch persecutions.

    Sarah Jack: Yes, you heard that right, too, a ten year attempt to disrupt witch hunting behaviors. . Is ten years of reasonable timeframe to reset social norms of superstition and hate? Leo Igwe, Nigerian human rights activist and humanitarian, is leading the charge to do just that.

    Sarah Jack: You can get the latest crisis info every week, because he’s actively highlighting stories of victims and [00:46:00] survivors of witch persecution through articles and with his account @ leoigwe on social media posts. That’s @ L E O I G W E. He’s engaging state and non-state actors in the field of witchcraft accusation.

    Sarah Jack: Lobbying locally, regionally, nationally, and globally by asking leadership to intervene with protection for alleged witches and education for the accusers. And he seeks out institutional partnership to support these objectives. AFAW facilitates trainings, workshops, and seminars for various interest groups on witchcraft allegations and witch-hunting.

    Sarah Jack: It organizes public education and enlightenment campaigns to reason people out of the misconceptions that drive witch persecution and other harmful traditional practices. It wants its culture to know that the fear of witches is an unfounded myth and an imaginary crime, that these [00:47:00] accusations of causing harm are based on hearsay and misinformation, panic and anxieties, fear and superstition.

    Sarah Jack: The AFAW’s decade of activism drives the notion and demonstrates that witch persecution, killings, and trials are forms of human rights abuses that should not be tolerated in the name of religion, culture, or tradition. Leo Igwe, superstition, community witch hunts, and a decade of activism will come to your mind now, when you hear the phrase witch hunt, you share the world where this is happening. Witch hunting is not a past only, nor is it largely about perceptions of political bullying, unless politics are causing human rights violations. As you have learned, that does occur. Be sure to share what you’ve learned here.

    Sarah Jack: Be a part of the decade of activism by being a voice of justice for your world neighbors. 

    Josh Hutchinson: Thank you for another informative news segment, Sarah.

    Sarah Jack: And thank you everyone for listening. 

    Sarah Jack: [00:48:00] And now we’ll hear from Tom Mattingly in Jami Milne of Ballet Des Moines about their upcoming ballet Salem.

    Tom Mattingly: I have always loved ballet as a vehicle for storytelling, and I think that there can be so much left to interpretation with the subject of witchcraft and that interpretation lends itself really well to ballet. So what I’ve done with Salem is I’ve taken inspiration from the historical events to create a fictional story, one that could have happened during the time, but isn’t necessary a recreation of actual events.

    Tom Mattingly: Fear itself is very powerful, and when we are led by fear rather than reason, there are horrific consequences.

    Tom Mattingly: The character of fear is very important to this ballet. Fear is played by one of the male dancers in our company, and he is not a townsperson of Salem, but he is a constant presence [00:49:00] and influence on the entire cast, so he really interacts a lot with the girl. The girl is the one who is making the accusations of witchcraft. She feels fearful from the pressures of the people around her, and especially her father, the preacher, to continue accusing and testifying against the people of Salem.

    Tom Mattingly: The Salem Witch Trials has always been a captivating subject. One of the main reasons I chose the witch trials for a ballet is because I knew it was something that would capture people’s attention. 

    Tom Mattingly: I hope that people are moved by what they see and think about how they view others, if they’re viewing others with kindness, with the benefit of the doubt, if they’re giving a chance to these people that they don’t know. I hope that they are inspired to learn more about the Salem Witch Trials themselves.

    Tom Mattingly: It is a fictional story that I’m creating, but every element is based on historical fact. A lot of it is [00:50:00] different people from the past kind of combined into become one character, like the Mathers with our preacher. There is one character who attempts to defend his wife, who has been accused, and he himself gets accused of witchcraft and demonic possession. Even down to the costuming, it’s going to be a modern reinterpretation but based on the strict puritan dress codes of the time with the muted colors, being covered up, those natural fibers, no lace, no ribbons, very much bare bones, utilitarian in a lot of ways.

    Tom Mattingly: Same thing with the set design, too, of these furniture pieces that can be used in many different configurations so that our meeting house can serve as a place of worship. It can serve as the home for the trials themselves in the courthouse. Our set even has a different modular design to become the gallows when one of the characters is hanged.

    Jami Milne: Tom and I were talking just this last week, and [00:51:00] he said, “everyone knows the end of the story here. There’s not a surprise, because we all know the Salem Witch Trials and what happened.” 

    Jami Milne: I don’t want anyone to forget the power of a somber ending and this idea that great change can come, feeling so emotionally disrupted that you have no choice but to think differently upon leaving. And I think that will really be the power of audiences walking in the doors and then leaving with very different emotional state.

     The music for Salem will primarily be Stravinsky’s Rite of Spring.

    Tom Mattingly: Rite of Spring is typically the story of ritual sacrifice, and in a way, I feel like that’s what happened with the Salem Witch Trials. It became this ritual of accusations, trials, and hangings that just continued over and over until it was finally put to an end. And it’s an amazing score. It’s difficult as a dancer, because it’s [00:52:00] difficult to count and the melodies are so surprising, but the overall effect, I think, is incredible, and it takes this kind of animalistic quality. And the dancers are really able to embody it, especially in these group scenes at the church or at the gallows. It’s really moving. 

    Tom Mattingly: Salem will be performed at the Stoner Studio Theater in downtown Des Moines, October 20th through the 29th.

    Tom Mattingly: Tickets can be purchased at balletdesmoines.org.

    Josh Hutchinson: And now we bring to you special interview with Michael Cormier and Myriam Cyr of Punctuate4 about Saltonstall’s Trial, a play about the only judge who quit the Salem Witch Trial’s Court due to concerns about the nature of the proceedings. 

    Josh Hutchinson: If you’re in the Boston area, please attend the stage reading on Thursday, October 27th at 7:00 PM at the Modern Theater in downtown Boston. The reading will be followed by a talkback with Marilynne K. Roach, author of The Salem Witch Trials [00:53:00] and Six Women of Salem, and the presentation is brought to you free of charge by the Ford Health Forum at Suffolk University. Visit punctuate4.org for tickets.

    Josh Hutchinson: And now Michael Cormier and Myriam Cyr. 

    Michael Cormier: I am an amateur historian about the Salem Witchcraft Trials, been for a very long time. And I kept in my reading, coming across the name Nathaniel Saltonstall. And of course, Haverhill, Massachusetts has the name Saltonstall all over it, because that’s where the family started, very famous New England family.

    Michael Cormier: And every time I’d read about him in the books, it would have maybe a paragraph that would say that he was appointed one of the nine judges on the trials. And of all those judges, he was the only one who quit in protest over the conduct of the trials. [00:54:00] So I was always wondering what would make this man do that when nobody else did?

    Myriam Cyr: And then the story is really about how this judge is going to be taught by the women who were accused to see the truth, as opposed to the fake news that was being put forward. And what’s amazing about the play is that it speaks so much to cancel culture and fake news and what is truth and what is not truth.

    Michael Cormier: And it highlights the Saltonstall family as a family that’s being immersed in this whole tragedy from the point of view of the powers that be. Because Nathaniel Saltonstall was a Harvard graduate and grandson of English aristocracy. He was he was a well connected man.

    Michael Cormier: He didn’t have to do what he did, so the struggle has a lot to do with, are we part of this whole community? Do we protect those people who are helpless? Or [00:55:00] are we this upper crust of the Puritan society, and therefore we’re gonna go along with the program no matter whether they’re right or wrong.

    Myriam Cyr: The play has a lot of drama, and it’s very exciting, and it’s a little bit like a, who done it in certain parts.

    Myriam Cyr: And so it’s a very entertaining evening, and we see the witches on trial, the accused on trial. So we’re very excited to share it with the public, and what’s really exciting is that we have really all through all the steps of this process, we have kept checking in with the public as to what worked and what didn’t work.

    Myriam Cyr: So we’re very excited and we can’t wait to see people’s reactions to it.

    Myriam Cyr: We do have three Elliot Norton Award winners that are part of the cast and who are lending their voices to this and sometimes stage readings can be even more exciting than plays themselves because as a [00:56:00] member of the audience, you can imagine what all of this will look like, because you really have the words to rely on and the images that in the powers that these words conjure and it is, it’s like a spell. It’s like entering a spell. And there’s gonna be music, and there’s gonna be sound effects and but it will be very exciting.

    Myriam Cyr: Saltonstall’s Trial can be seen at the Modern Theatre in downtown Boston at 525 Washington Street, Boston, 7:00 PM on October 27th, which is a Thursday, and there will be a talk back afterwards with Marilynne Roach, who’s the author of Six Women of Salem and is very famous. She was interviewed on Jon Stewart, and she’s one of the world’s leading expert on the Salem Witch Trials. 

    Myriam Cyr: If you go to [00:57:00] punctuate4.org, you will see a button that says reservations, and it will lead you to where you have to go. And also it’s a free event. And that is thanks to the Ford Hall Forum in Suffolk University who are sponsoring us.

    Josh Hutchinson: This has been Thou Shalt Not Suffer: The Witch Trial Podcast. 

    Sarah Jack: Visit thoushaltnotsuffer.com for show notes and transcripts, and to learn how you can support us. 

    Josh Hutchinson: Follow us on Twitter @thoupodcast, Instagram @thoushaltnotsuffer, and Facebook @thoushaltnotsufferpodcast.

    Sarah Jack: If you have questions or feedback, email us at thoushaltnotsufferpodcast@gmail.com. 

    Josh Hutchinson: Like, subscribe, or follow wherever you get your podcasts. 

    Sarah Jack: And if you like the podcast, please rate and review.

    Josh Hutchinson: And tell your friends and family about Thou Shalt Not Suffer: The Witch Trial Podcast. 

    Sarah Jack: Bye.

    Josh Hutchinson: Bye. [00:58:00] 

  • Episode 1 Transcript: Connecticut Witch Trials with Beth Caruso and Tony Griego of CT WITCH Memorial

    Listen to the episode

    [00:00:20] Josh Hutchinson: Hello, and welcome to the very first episode of Thou Shalt Not Suffer a podcast about which trials we hope you’re as excited as we are. Before we begin, though, allow us to introduce ourselves. I’m Josh Hutchinson. I’m a writer and a descendant of a woman executed for witchcraft in Salem, Mary Esty. For the past eight years, I’ve been sharing information about Salem on social media. Look for me on Twitter @salemwitchhunt.

    [00:00:47] Sarah Jack: I’m Sarah Jack AKA @restingwitches on Twitter. I’m a descendant of multiple women, tried for witchcraft in new England, and I run a Facebook group dedicated to sharing witch trial history, [00:01:00] check the show notes for links to all our social media. In June, we came together with a group of others to form the Connecticut Witch Trial Exoneration Project, an organization dedicated to clearing the names of those accused of witchcraft in colonial Connecticut.

    [00:01:13] Sarah Jack: Stay tuned for future episodes, as we interview leading figures in the study of witch trial history, as well as activists working to stop witch hunts today and recognize the victims of yesterday, 

    [00:01:24] Josh Hutchinson: We’ll have exciting discussions and bring you lots of history.

    [00:01:27] Sarah Jack: Before we get into today’s episode, we want to share some exciting news from Massachusetts, where the state has recently exonerated the final person convicted of witchcraft during the Salem witch trials.

    [00:01:39] Josh Hutchinson: At last, all convicted in that witch hunt have had their names restored. 

    [00:01:43] Sarah Jack: Yes, governor Charlie baker signed the budget into law on July 28. The budget included a provision to add the name of Elizabeth Johnson Jr. To the list of those exonerated. 

    [00:01:54] Josh Hutchinson: This effort was spearheaded by an eighth grade civics class at north Andover [00:02:00] Middle School. Just goes to show the power young people can have when they execute their duties as young citizens. 

    [00:02:06] Sarah Jack: We plan to have much more on this in a future episode, when we can cover the story in depth 

    [00:02:11] Josh Hutchinson: For now, we want to thank teacher Carrie LaPierre and her students for their efforts. 

    [00:02:16] Sarah Jack: Thanks also to historian Richard Hite who first recognized that Elizabeth Johnson Jr. still needed to be exonerated. Now, before we talk to Beth and Tony let’s review the history of witch trials in Connecticut. 

    [00:02:28] Josh Hutchinson: Thank you, Sarah. I want to begin with a brief overview of the trials. Witch hunting in Connecticut occurred in three phases between 1647 and 1697. First, between 1647 and 1654, Connecticut tried and executed seven people for supposedly committing witchcraft against their neighbors.

    [00:02:50] Josh Hutchinson: The seven executed in this period were Alice Young, Mary Johnson. Joan Carrington, John Carrington, Goodwife Bassett, Goodwife [00:03:00] Knapp, and Lydia Gilbert. 

    [00:03:01] Sarah Jack: Wow. Seven for seven.

    [00:03:03] Josh Hutchinson: Gruesome conviction rate, right?

    [00:03:05] Sarah Jack: Deadly. What happened next?

    [00:03:08] Josh Hutchinson: In the mid 1650s, witch hunting cooled down as moderates led by John Winthrop, Jr. came into power in Connecticut and strengthened rules of evidence required to convict people of witchcraft. 

    [00:03:20] Sarah Jack: Sounds like a happy ending. 

    [00:03:21] Josh Hutchinson: If that was the end of things, it would’ve been, but Connecticut had no colonial charter from England. 

    [00:03:27] Sarah Jack: What does that mean? 

    [00:03:28] Josh Hutchinson: Unlike the Massachusetts bay colony, Connecticut had no legal right to govern itself.

    [00:03:33] Sarah Jack: What did they do?

    [00:03:34] Josh Hutchinson: In 1661, John Wintrhrop Jr. Went to London to get a charter from the king, leaving Connecticut in the hands of assistant governor, John Mason. 

    [00:03:43] Sarah Jack: And he didn’t do a good job. Did he? 

    [00:03:45] Josh Hutchinson: No, he did not. While Winthrop was away, an outbreak of witchcraft reportedly occurred in Hartford. The resulting panic led to the executions of four more individuals in 1662 and 1663. They were [00:04:00] Rebecca Greensmith, Nathaniel Greensmith, Mary Sanford, and Mary Barnes.

    [00:04:04] Sarah Jack: All well, Winthrop was away?

    [00:04:06] Josh Hutchinson: All while he was in London. When he returned, he quelled the panic, and no more colonists were executed for witchcraft in Connecticut, though accusations continued.

    [00:04:16] Sarah Jack: That wasn’t the end of things?

    [00:04:17] Josh Hutchinson: No. A third period of witch hunting in Connecticut occurred in 1692. 

    [00:04:22] Sarah Jack: Wait wasn’t Salem also in 1690?

    [00:04:25] Josh Hutchinson: Yes, and Salem may have influenced the witch trials in Connecticut during which five women were charged with witchcraft. 

    [00:04:32] Sarah Jack: What happened to them?

    [00:04:33] Josh Hutchinson: Two of the cases went to trial. One woman was acquitted and one was convicted.

    [00:04:38] Sarah Jack: Was she executed? 

    [00:04:40] Josh Hutchinson: No. Fortunately for her a commission. Overruled. The jury due to the lack of clear evidence 

    [00:04:46] Sarah Jack: was that the last witch trial in Connecticut? 

    [00:04:49] Josh Hutchinson: Not quite two other people were charged elsewhere in Connecticut in 1690. And a mother and daughter Winifred, Benham, senior and junior were tried and acquitted in [00:05:00] 1697.

    [00:05:01] Sarah Jack: The Winifreds are my ancestors. 

    [00:05:03] Josh Hutchinson: You’re related to the last two women tried for witchcraft in new England?

    [00:05:07] Sarah Jack: I am related to them. 

    [00:05:08] Josh Hutchinson: Is that how you got interested in witch trials?

    [00:05:11] Sarah Jack: It is, and I’m descended from both Rebecca nurse and Mary Esty of Salem as well. 

    [00:05:16] Josh Hutchinson: I’m also descended from Mary Esty. She’s my 10th great grandmother.

    [00:05:20] Sarah Jack: That makes us podcasting cousins.

    [00:05:22] Josh Hutchinson: It does. 

    [00:05:23] Sarah Jack: And now for more history on the Connecticut witch trials, we turn to Tony Griego and Beth Caruso of Connecticut WITCH Memorial. 

    [00:05:30] Sarah Jack: Beth. We’ve just heard a little bit about the Connecticut witch trials. Is there anything you’d like to add to that summary? 

    [00:05:36] Beth Caruso: I just wanna say that Connecticut witch trials are often ignored or not even known about.

    [00:05:43] Beth Caruso: So I’m quite grateful for you doing this podcast and giving them more life. People don’t realize that Connecticut actually started the witch trials in the greater American colonies. And [00:06:00] with that, were an influence on really getting things going, which led to the big shebang that is Salem much later on 

    [00:06:11] Sarah Jack: Tony, would you like to share anything on the history before we begin talking about the exoneration efforts? 

    [00:06:16] Tony Griego: As Beth said Connecticut was the first colony in America to hang somebody for witchcraft on may 26th, 1647. And for a very long time, that was completely overlooked. Alice Young’s name was not even mentioned in any known documents at the time until about 1880.

    [00:06:42] Tony Griego: John Winthrop, Sr. kept a journal, and in the spring of 1647, he made a notation in there that one of Windsor had been arraigned and executed as a witch in Hartford. Now people are well aware of that statement in [00:07:00] his journal, however, who the individual was completely left out.

    [00:07:04] Tony Griego: And that fact wasn’t known until many years later, probably around 1880, when local historian in Connecticut viewed the diary of Matthew Grant, who was the second town clerk in Windsor. And he made a notation in there, four hangings on a page. And one of those statements was May 26th, 47. Alice Young was hanged. 

    [00:07:30] Tony Griego: Again, this information wasn’t shared with the general public until the historian’s daughter wrote an article for the Hartford Courant in December of 1904 and told a long story about Alice Young, a nd that’s when the people of Connecticut and elsewhere f irst learned who the first person was hanged for witchcraft.

    [00:07:54] Beth Caruso: This historian his name is John Hammond Trumbull, and [00:08:00] he found out about this early Windsor church record through the minister in Windsor.

    [00:08:07] Beth Caruso: It came to his attention that this old book from the 1600s was in a pile of rubble of a house that was torn down and the house had belonged to the granddaughter of Matthew Grant. Hence the name, the Matthew Grant diary. Matthew Grant was the second recorder of information in Windsor, Connecticut in the 1600s.

    [00:08:32] Beth Caruso: And so this book just got lost. It was basically the old Windsor church record. It had a lot of vital statistics, but it’s mostly just church sermons. And on that inside cover, as Tony just said, was where it said Alice Young hanged May the 26th 47. Now Trumbull really didn’t tell the wider public about it at [00:09:00] all.

    [00:09:00] Beth Caruso: As Tony was saying, it wasn’t until his daughter, Annie Elliot Trumbull, was the one who made this entry on the inside cover of the Matthew Grant diary or the old Windsor church record known to the public through this article in the Hartford Courant. And if you can, I would encourage anyone to read it.

    [00:09:26] Beth Caruso: I really love this article that she wrote. It talks about her as a person, not just as a witch trial victim. 

    [00:09:37] Josh Hutchinson: You’ve written two books about the Connecticut witch trials. How did you get onto that subject? 

    [00:09:43] Beth Caruso: I was interested in this topic before I actually became an author. Thoughts had, come to my mind thinking maybe it would be fun to write something, but I never really pursued it.

    [00:09:55] Beth Caruso: But then I moved to Windsor, Connecticut, and a few years later, someone told [00:10:00] me that the very first person to hang for witchcraft was from this town, Alice Young. I was blown away by that because I thought the only witch trials had been in Salem, Massachusetts. So with that, I was pretty upset, angry, disappointed that most people, even in my own town did not know about Alice Young or had just heard about her in passing, but really didn’t know any details.

    [00:10:29] Beth Caruso: And I can’t really fully explain it to this day, but I was driven to research about her. Find out as much as I could. I came across a lot of brick walls, until one day the thought came to my mind that I should investigate the neighborhood where she lived and maybe I would find more information, and from there I really did.

    [00:10:56] Beth Caruso: And it was enough information for me to [00:11:00] base a historical novel on. Of course, it’s fiction, because as Tony said, there are few trial records, none for Alice Young. So I really had to fill in a lot of gaps. But in doing so I did find some real historical things going on. So with that book, One of Windsor, it led me to, bringing it to the mayor in the town of Windsor.

    [00:11:28] Beth Caruso: And he was all excited about it and said, we really should do something for the two women from Windsor who were hanged. And then, later on I wrote another book, The Salty Rose, cuz I had so much evidence and historical information that I gathered from One of Windsor. And that book largely focuses on Winthrop’s role in stopping the witch trials, his assistant John Tinker, who I think also played a role, the role that alchemy [00:12:00] played, as well as touching upon the Hartford Witch Panic.

    [00:12:04] Beth Caruso: And some other witch trials from that era. 

    [00:12:08] Josh Hutchinson: Beth, researching your books, you must have come across some fascinating information. What’s something that surprised you?

    [00:12:16] Beth Caruso: People had theorized that Alice Young’s hanging had something to do with an epidemic, an influenza epidemic, as it came through town in 1647.

    [00:12:30] Beth Caruso: And what amazed me and surprised me was that looking through the old Windsor church record or the Matthew Grant diary, all the vital statistics were really there to prove it. When you combined property records with those vital statistics, there was a cluster of children living immediately next door to Alice Young who died in [00:13:00] 1647.

    [00:13:01] Beth Caruso: And her only daughter lived, and looking at it from that epidemiological standpoint, it really blew me away. And I thought, even though we don’t have the exact written trial record, that’s pretty powerful information from primary sources. What those primary sources also show is that children and spouses of extremely important people in the town died that year as well.

    [00:13:31] Beth Caruso: Two children of the minister, one of the doctor. There was a child of someone who was in the legislature and the wife of someone in the legislature. And in that year, 1647, the death rate more than quadrupled. So with all those primary sources, I do think we have enough to suggest that the reason she was hanged was at least [00:14:00] partially because of the epidemic that came through town.

    [00:14:03] Josh Hutchinson: So they would’ve believed that she caused the epidemic through witchcraft then? 

    [00:14:08] Beth Caruso: Yes, because when people were accused of witchcraft in those days, it was for things that, as we see with John Winthrop Jr., who had more of a scientific mind, people could not really be responsible for a change in weather, knocking out a bridge or causing a pandemic or epidemic in town, natural events that we can explain with science now, but most people didn’t have science backgrounds or access to as science was just developing during those times. 

    [00:14:45] Josh Hutchinson: And how did stigma affect the future generations? 

    [00:14:49] Beth Caruso: Other generations were often viewed with suspicion. It’s interesting. In the case of Alice Young, almost everyone who surrounded her on [00:15:00] Backer Row, where she lived, fled town right after the hanging. At least within a year or two, all of them were gone, with the exception of one neighbor, Rhoda Tinker, who stayed for marriage purposes and then left sometime around 1654. And they were a larger family, the Tinker family, and I think they realized they were marked, and anytime there was suspicion or strange things that couldn’t be accounted for, they knew they were being looked at, and we have that evidenced in the fact that Alice Young’s daughter, Alice Young Jr.

    [00:15:45] Beth Caruso: She was here in Windsor, Connecticut. The man who’s called her father, John Young. He moved to Stratford shortly after this happened, but we know Alice Young Jr. Stayed here. [00:16:00] One of the few people that stayed here. Her marriage record in 1654, is that she is living in Windsor. She marries someone from Springfield, Simon Beamon, but interestingly enough, the marriage occurs after the conviction of Lydia Gilbert. Within about two weeks, she’s left town with her new husband, and later on, she gets slandered as a witch as does her son. So the reputation would follow someone. And we find this in other cases, people who were neighbors, who were friends with, who were family members of an accused witch later on could be accused themselves or be accused at the same time.

    [00:16:49] Beth Caruso: In the case of the Benhams, it’s mother and daughter, both who were accused at the same time. In the case of the Carringtons it’s both [00:17:00] husband and wife who were accused at the same time. Unfortunately, we don’t know the exact details of what happened with the Carringtons. The soiled reputation certainly lived on.

    [00:17:13] Josh Hutchinson: What would be involved in a night of merriment for witches?

    [00:17:16] Tony Griego: Several people got together during the Christmas season, which was banned by the Puritans. They danced on the green. They enjoyed some alcoholic beverages and word got out.

    [00:17:27] Tony Griego: It led to the Greensmiths, Rebecca confessed. And it’s just one of those strange events that took place that there’s really no recognition of it. You won’t read , anything in the history of Hartford about the Merryman unless you’re reading witchcraft books. 

    [00:17:45] Josh Hutchinson: So it sounds like it was basically a Christmas party, and people twisted that into somehow being about witchcraft.

    [00:17:53] Beth Caruso: That’s right. There were very few holidays that the Puritans were allowed to celebrate, [00:18:00] including Christmas. They were not allowed. They thought it was frivolous. But there were people from England who had always celebrated and they were gonna do it.

    [00:18:11] Beth Caruso: So they got together near the river in. And this event of merriment of having a Christmas party was basically used to name witches during the Hartford Witch Panic. Anne Cole was a young woman, a tween, a tweenager or teenager who started having fits during the Hartford Witch Panic. And. Reverend stone and some other ministers interviewed her and wanted her to name names.

    [00:18:47] Beth Caruso: So that’s when she reported the Christmas party. And drinking sock, which is a sweetened white wine. And at that time there were many native Americans that came through. [00:19:00] So the dark figures she reported in the night could have been just local natives that some of the people were friends with who were, celebrating with them, who knows? We don’t have the exact real story. But in any case, Anne Cole used it as an excuse to name names. And that’s what really got the Hartford Witch Panic going after Elizabeth Kelly, a young girl of eight died of a mysterious illness and named the first , Goody Ayers, who she thought to be a witch before she died. Other people that were named were Judith Varlett the Greensmiths, the Ayers.

    [00:19:48] Beth Caruso: And Mary Sanford, she hanged for witchcraft. Of course, the Greensmiths hanged. And Mary Barnes of Farmington. She was [00:20:00] hanged. But there were a lot of other ones who were accused and fled. The Ayers fled. There were a lot of people accused because of that Christmas party. 

    [00:20:09] Josh Hutchinson: It sounds like either you escaped or you were hung. 

    [00:20:12] Beth Caruso: Because in Connecticut, it wasn’t a speckled history of, sometimes you’re innocent. Sometimes you’re not. At that point, the first seven people who were accused and then indicted were also convicted and hanged. So your chances weren’t very good in Connecticut. And if you got accused, you were pretty wary of what was gonna happen next. And a lot of people did flee. no, they felt like they had to flee to save their lives and they had no issue leaving their property. In some cases, their children to escape the hangman’s noose.

    [00:20:55] Beth Caruso: And I 

    [00:20:56] Sarah Jack: was wondering someone like Anne Cole, she was, you [00:21:00] were saying a very young woman or teenager. Would that generation in that town have had a night of merriment before, or do you think it was like a new experience for them? 

    [00:21:15] Beth Caruso: Yeah, that’s a really good point. We’re talking about 1660s and Anne Cole being a teenager or a tween.

    [00:21:23] Beth Caruso: She, of course would’ve been in the colonies, and she would’ve lived only under strict Puritan rule. The people who were taking part in the party, they were from another culture like Judith Varlett was, she was Dutch. Or you had memories of having fun over a Christmas party in England. And so it might not carry the same gravity for the people who participated.

    [00:21:55] Beth Caruso: Also. We don’t know exactly what happened [00:22:00] with the case of the epidemic for Alice Young there, I think. It’s possible that some of these fits and things started because in that situation, there were kids who were gravely ill with influenza. As a nurse, I can tell you when kids are gravely ill like that, they might have high fevers.

    [00:22:27] Beth Caruso: They might suffer confusion from those high fevers hallucinations. Another thing that can happen are pediatric seizures. So that history went back about 15 years or so. And after that event, the witch trials really kick off. And as the stories are spreading and being shared, what are things that people are remembering?

    [00:22:56] Beth Caruso: Were there kids that had fits? Were [00:23:00] there kids that were talking about a witch bothering them? So what were the origins of all these type of stories? Because there seemed to be things in common, and that’s the young girls having the fits, having the seizures, being bewitched, talking about witches visiting them and pinching them or hurting them in some way in the middle of the night. And you see this in Salem, you see this in the Hartford Witch Panic . You see it with Ann Cole, you see it with Elizabeth Kelly before she died. So how much of this was a manifestation that took place because of hearing these stories over and over again. And how many times were they repeated?

    [00:23:56] Beth Caruso: Incessantly on the pulpits in [00:24:00] these first churches in the new world for the Puritans. So how much of that fed into the psyche as well? This is a, another aspect of what was Anne Cole doing or did she really have seizures? Would she have gotten a diagnosis of a seizure disorder?

    [00:24:19] Beth Caruso: Plenty of kids have that too. We just don’t know. It’s really fascinating. It would be so cool to go back with modern medical science and find out what was really happening. 

    [00:24:33] Tony Griego: I wanna throw something out and I want, I wanna get your opinion on this. I’m gonna throw this right in your lap.

    [00:24:39] Tony Griego: When the Puritans came from England to America, they came here with a charter from the king, which allowed them to govern themselves. Shortly after that, when people started moving away from the Boston bay colony, the folks that moved to Connecticut used what they call the [00:25:00] Warwick Patent, w hich was basically a document that allowed them to sell property.

    [00:25:06] Tony Griego: When Hartford started their government, it started, governing themselves. They had no charter from the king. It wasn’t until 1661 that Winthrop first, went back to England, to meet with Charles II to get an official charter for Connecticut. My gut feeling is the trials that were taking place here in Connecticut may very well have been illegal.

    [00:25:36] Tony Griego: They had no charter official charter from the king. Just a theory I have. 

    [00:25:41] Sarah Jack: I do think that would be significant especially because the legislation seems so, they’re so sticky about, there’s no path for this right now. There should not have been a path for witch trials then.

    [00:25:53] Tony Griego: I think unfortunately, because there’s so many documents that are missing, an attorney today might have [00:26:00] difficulty proving that point, but I just always think it’s odd that the witch trials here in Connecticut stopped because John Winthrop went to England and got a charter.

    [00:26:12] Beth Caruso: Winthrop junior might being agreeing with you right now if he were able to be with us, because the reason why he went to England was he was so concerned about Connecticut residents being considered squatters by the crown. So certainly anything that happened in Connecticut. Without the proper colonial authority could not be condoned because if they weren’t allowed to be here in the first place.

    [00:26:47] Beth Caruso: So I think that’s a very interesting point, a very good point. But again, I’m not a legal scholar. 

    [00:26:54] Sarah Jack: It’s such a good point because when, what I do know of the timeline with the [00:27:00] Salem witch hunt, convening the Court of Oyer and Terminer was significant.

    [00:27:05] Josh Hutchinson: Both the 1662 Hartford Witch Panic and the Salem Witch Trials have that in common that there was a charter question.

    [00:27:14] Josh Hutchinson: Both of them had a absentee governor in the beginning, who was across the sea getting a charter. So you’ve got that strong parallel there where there’s this question that Tony raised about was there really a legitimate government in the first place? Was the court legal? Was it just a kangaroo court?

    [00:27:36] Sarah Jack: And then I think about how Tony has experienced over the decades, the governments that he’s reached out to not sure if they take responsibility, finding a way to say it, isn’t our responsibility. Tony showing that it, there was nobody overseeing that legally probably.

    [00:27:55] Beth Caruso: And it’s also interesting that the [00:28:00] Lieutenant governor or the assistant governor was here and monitoring all of this and just letting things fly while Winthrop Jr. was away. He was captain John Mason, who was the Connecticut leader for the Pequot war. And he admitting to setting fire to a native Fort that killed, we don’t know exactly how many, approximately 700 people. But he, even though he was assistant governor, it’s not like nowadays where, oh, okay, if you’re in Connecticut, you have Lamont and then his lieutenant governor, Bysiewicz, Susan Bysiewicz they’re of the same political party. It wasn’t the same back then, because John Mason, Captain John Mason and John Winthrop, Jr. ,the alchemist [00:29:00] were very different from each other and had drastically different political views. So that’s another very interesting point about all of this. 

    [00:29:13] Josh Hutchinson: We’ve talked about John Winthrop Jr. A fair amount. Beth you’ve written a book about him. Can you tell us just a little bit to summarize who John Winthrop Jr. was? 

    [00:29:24] Beth Caruso: Sure he was the son of the leader of Massachusetts Bay Colony, John Winthrop, but he was pretty different from his father early on. He got interested in alchemy, which were ancient beliefs that were thought to be brought from Egypt on down through different cultures. And he was fascinated by them. He became a alchemical physician and in becoming an alchemical physician, he [00:30:00] became a caretaker in a way for about two thirds of Connecticut colony. He didn’t actually see everyone in person. A lot of families wrote him letters or leaders of different towns would write him letters saying this person is afflicted and these are the symptoms, and he would write back and say, give them this, and then he made his own, special alchemical powders and that send that on too, but his records are in Yale today and Massachusetts historical society is where his records are also just two places and they are not online. So I look forward to them being online one day, because I think they’re gonna be loaded with more information, but in any case, Winthrop Jr. got involved with the witch trials because he was asked during some [00:31:00] trials in the 1650s to come and assess whether the person being accused of witchcraft was truly a witch, or if they were affected by something medically. Now being a young scientist, we think of alchemy as nonsense now, but basically, it was the beginnings of early science, such as chemistry.

    [00:31:25] Beth Caruso: And so he did have a scientific mind and he did do a lot of experiments in nature. And he did not believe that the people who were accused of witchcraft in Connecticut could possibly do the thing that they were accused of. He was a very diplomatic as well, and so when he gave his opinion that someone was not a witch, which not once, did he call someone a witch.

    [00:31:55] Beth Caruso: He couched it in terms that the community could [00:32:00] accept, because of course they were targeting a person who they might not have liked in the community, they may have been suspicious of. And he didn’t want them to discredit his opinion altogether, so he would s ay things like, okay, yes. I understand, this person may have acted in a malicious way and the community’s right to be upset with them, but that doesn’t mean they’re a witch.

    [00:32:27] Beth Caruso: So he was very diplomatic in a way that people really had to listen to him and to his concerns. He basically stopped the witch trials after Lydia Gilbert because of his due diligence in this way. And he became governor of Connecticut colony and the witch trials pretty much stopped as far as death by hanging.

    [00:32:54] Beth Caruso: There were people who were still accused and there were still trials, but nobody [00:33:00] died for it. And then when he went away and the Hartford Witch Panic happened, things went crazy again. So you can imagine upon his return, seeing that four people hanged and witchcraft accusations were ripe again, he and a minister, Buckley, who was a friend of his and also an alchemist. They thought what can we do to stop these hangings once and for all? And they did a lot of work in introducing the two person rule where there had to be two people as witnesses. Before you’d have Anne Cole saying, oh, someone visited me in the middle of the night and pinched me or Elizabeth Kelly.

    [00:33:46] Beth Caruso: And that would be one person. And that would be enough sometimes to get somebody hanged for witchcraft. So with the two person witness rule, that really stopped that. So again, there were witch trials that [00:34:00] continued in Connecticut, but none were deadly. There was one conviction later on. But he as governor, he just blatantly refused to carry out the sentence.

    [00:34:12] Beth Caruso: So he really was influential in stopping the witch trials and at least slowing them down and making them less deadly than in Massachusetts. 

    [00:34:24] Josh Hutchinson: Sounds like we really could have used John Winthrop, Jr. in Salem because they had a way to get around the two person rule.

    [00:34:33] Josh Hutchinson: What they ended up indicting everybody on was the alleged afflictions that happened during the court proceedings using basically everybody, you would witness somebody writhing around on the floor saying that they’re getting pinched and multiple people would witness that. And that would count even though those people didn’t see the spectors, only the afflicted [00:35:00] person saw the spector.

    [00:35:01] Josh Hutchinson: But seeing the afflicted person writhing around was enough to hang somebody. 

    [00:35:06] Beth Caruso: I just wanna say what an honor it is to be in your inaugural episode of Thou Shalt Not Suffer.

    [00:35:17] Beth Caruso: I think this podcast will reach people far and wide and educate them about which trials from many times in many locations. And I think it will fill in a real need and interest in that way. So best of luck to both of you. 

    [00:35:39] Josh Hutchinson: Thank you. We’re rather excited about having this podcast start and it’s been quite a pleasure to have both of you as our guests in our first episode been quite a wonderful discussion.

    [00:35:54] Sarah Jack: Yes, it’s so exciting. And, but Tony, all of the [00:36:00] information you gave is so important, valuable. It’s a historical perspective none of us have. Beth, your research, your gift of writing, what you’ve given, we highly value it. And I, and I’m sure Josh is too, but I feel so privileged to have had this time with you on this interview.

    [00:36:19] Sarah Jack: And so thank you very much. 

    [00:36:21] Tony Griego: I just wanna say that I’m very excited that finally. I believe sincerely that we’re moving forward and it’s all because of folks like you, descendants who are gonna make this happen. 

    [00:36:35] Sarah Jack: I agree. When you talked about the key piece of the descendants for the future of what happens in Connecticut with this history, it is gonna be key.

    [00:36:46] Sarah Jack: And you guys have gathered so many descendants with your CT WITCH Memorial and the conversation between them and what’s happening with the exoneration [00:37:00] is growing. And I think it is going to be a powerful force.

    [00:37:04] Josh Hutchinson: It’s always great to talk to Beth and Tony. Now let’s hear from Sarah with another witch trial headline.

    [00:37:10] Sarah Jack: Witch Hunt Happenings in Your World. Let’s take a moment and consider the use of the words witch hunt. The phrase witch hunt is most used today to identify the pursuit of a marked individual or group. We see the phrase used in this way daily and broadly in situations that have a claim for unjust dealings. Witch hunt behaviors are known in these small and large situations that have persons or groups marked as canceled, other, or just trouble.

    [00:37:40] Sarah Jack: You are possibly thinking about the political witch hunts we are bombarded with. Maybe your mind went back to a place called the Salem Witch Hunts, or maybe the image of a bad woman on a pyre comes to mind. Yes, we think of these first, witch hunts politics, witch hunts Salem, witch hunts, witch [00:38:00] burning. 

    [00:38:00] Sarah Jack: What am I gonna say next? I’m gonna say witch hunts human rights, witch hunts Leo Igwe, witch hunts Advocacy for Alleged Witches, witch hunts fear, witch hunts ongoing. Yes. Ongoing fear of witches in this world is actually driving murder while you’re sleeping, making your coffee and enjoying your favorite pet. Innocent humans are suffering now as accused witches in countries in Africa, witch hunts human rights, witch hunts Leo Igwe, witch hunts.

    [00:38:33] Sarah Jack: Innocent humans are suffering now as accused witches in countries in Africa, witch hunts human rights, witch hunts, Leo Igwe, witch hunts, the Advocacy for Alleged Witches. This advocacy is a Nigerian campaign against superstition. It exists to use compassion, reason, and science to save lives of those affected by superstition and community murder. It is not a historic [00:39:00] issue. 

    [00:39:00] Sarah Jack: Thank you for letting me share an expanded view of the phrase witch hunt. When you tune into the latest episode of Thou Shalt Not Suffer Podcast, we will break to bring you a snippet of the latest witch hunt happenings in your world. Those witch hunts will be about real people, targeted, abused, and sometimes murdered due to witchcraft superstition. 

    [00:39:20] Josh Hutchinson: Thank you for that important update, Sarah. 

    [00:39:22] Sarah Jack: You bet. It’s very important to keep a finger on the pulse of what is happening right now with witch hunts in our world. 

    [00:39:31] Josh Hutchinson: It’s still sadly an everyday reality. 

    [00:39:35] Sarah Jack: Unfortunately, there is a lot of suffering in the world right now, due to witch hunts. And I’m gonna bring that news to you in our episodes.

    [00:39:44] Josh Hutchinson: And this has been Thou Shalt Not Suffer.

    [00:39:46] Sarah Jack: Join us next week when our guests are Tony Griego, Beth Caruso and Mary-Louise Bingham of the Connecticut Witch Trial Exoneration Project. 

    [00:39:56] Josh Hutchinson: Visit thoushaltnotsuffer.com for show notes, [00:40:00] transcripts, and links to our social media. 

    [00:40:02] Sarah Jack: Message us with feedback and episode ideas .

    [00:40:05] Josh Hutchinson: And learn how you can support us.

    [00:40:07] Sarah Jack: You can also find links to the Connecticut WITCH Memorial and to Beth’s books, One of Windsor and The Salty Rose

    [00:40:14] Josh Hutchinson: I highly recommend that you run out now and pick up copies of both.

    [00:40:19] Sarah Jack: And then enjoy reading them and talking to your friends about what you’re reading.