Podcast appearances and mentions of Emerson W Baker

In this episode of Witch Hunt Victim Stories, Josh Hutchinson presents the story of Margaret Scott, an enigmatic woman convicted and executed for witchcraft during the Salem Witch Trials. Hutchinson provides detailed accounts of the accusations and testimonies against Scott from various witnesses, tracing the events leading to her indictment and execution on September 22, 1692. Scott's name was not cleared until 2001, highlighting the enduring stigma and injustice faced by those accused of witchcraft. The episode sheds light on the personal experiences and historical context surrounding Margaret Scott's tragic fate. Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Daniel A. Gagnon, A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Emerson W. Baker, The Devil of Great Island: Witchcraft and Conflict in Early New England Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this episode of Witch Hunt Victim Stories, host Josh Hutchinson explores the life and untimely death of Samuel Wardwell, a carpenter and fortune teller from Andover, Massachusetts. Convicted and hanged during the Salem Witch Trials on September 22, 1692, Samuel was the only confessor executed. The episode provides a detailed account of his life, family, and the events leading to his arrest and execution. It also delves into the aftermath for his surviving family members and the eventual reversal of some wrongful convictions. Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience: https://bookshop.org/a/90227/9780190627805 Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692: https://bookshop.org/a/90227/9780375706905 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt: https://bookshop.org/a/90227/9781107689619 Daniel A. Gagnon, A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse: https://bookshop.org/a/90227/9781594163678 Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege: https://bookshop.org/a/90227/9781589791329 Emerson W. Baker, The Devil of Great Island: Witchcraft and Conflict in Early New England: https://bookshop.org/a/90227/9780230623873 Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem: https://bookshop.org/a/90227/9780316200592 --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this episode of Witch Hunt, host Josh Hutchinson explores the life and tragic fate of John Procter, a victim of the Salem Witch Trials. Hutchinson begins by introducing the real John Procter, contrasting him with Arthur Miller's portrayal in "The Crucible." The episode delves into Procter's background and family life, providing listeners with a comprehensive understanding of the man behind the infamous trial. The narrative unfolds with the events leading to John and Elizabeth Procter's accusations of witchcraft. Hutchinson details their examinations and trials, offering insight into the intense scrutiny and unfair treatment they faced. A highlight of the episode is John Procter's eloquent petition to ministers in Boston, which demonstrates his intelligence and desperation in the face of impending doom. The podcast recounts the heartbreaking tale of the hangings, including John's execution and Elizabeth's narrow escape due to her pregnancy. Hutchinson then explores the aftermath of the trials for Elizabeth and the Procter children, shedding light on the long-lasting impact of the witch hunt on their family. Listeners learn about the legal battles that ensued following the trials, including efforts to clear the Procters' names. The episode traces the timeline of these efforts, noting that Elizabeth's attainder was reversed in 1703, while John's was not cleared until 1711. The Massachusetts government's restitution payments to the Procter family in 1712 are also discussed, providing a sense of the belated attempts at justice. Throughout the episode, Hutchinson shares notable quotes, including Elizabeth Procter's poignant statement during her examination: "I take God in heaven to be my witness that I know nothing of it, no more than the child unborn." These firsthand accounts bring the historical events to life, allowing listeners to connect more deeply with the Procters' experiences. The show notes also mention the Massachusetts Witch Hunt Justice Project (massachusettswitchtrials.org) for those interested in supporting an official apology for the witch trials. This information provides listeners with a way to engage with the historical issues raised in the podcast. Finally, the episode touches on the enduring legacy of John and Elizabeth Procter, mentioning that their farm was featured on HGTV's Farmhouse Fixer. This modern connection demonstrates how the story of the Procters continues to captivate public interest, bridging the gap between historical events and contemporary culture. Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Daniel A. Gagnon, A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Emerson W. Baker, The Devil of Great Island: Witchcraft and Conflict in Early New England Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this episode of 'Witch Hunt', Mary Bingham tells the story of Salem Witch Trial victim John Willard's pre-trial examination as recorded by Samuel Parris on May 18th, 1692. Willard, accused of witchcraft and the murder of his cousin through magical means, faced a court where his mere presence seemed to induce fits in the afflicted. The episode details the procedural and dramatic moments of the examination, the testimony against Willard, and his staunch denial of guilt. Despite his resistance, Willard was hanged on August 19, 1692, but his name was legally cleared years later. Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Daniel A. Gagnon, A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Emerson W. Baker, The Devil of Great Island: Witchcraft and Conflict in Early New England Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

Prepare to be captivated by the shocking true story of George Jacobs Sr., one of the most compelling victims of the infamous Salem Witch Trials! In this gripping episode of Witch Hunt Victim Stories, host Sarah Jack, a Salem Witch Trial descendant, uncovers the dramatic tale of the oldest person executed during this dark chapter of American history. Discover how George Jacobs Sr., a respected farm owner, found himself at the center of a terrifying witch hunt that tore families apart and sent innocent people to the gallows. You'll be on the edge of your seat as Sarah reveals the chilling accusations, courtroom drama, and Jacobs' defiant stand against injustice. But the story doesn't end at the hangman's noose! Learn about the fascinating twists and turns in Jacobs' legacy, from his forgotten grave to his belated memorialization centuries later. This episode is a rollercoaster ride through history that will leave you questioning everything you thought you knew about the Salem Witch Trials. Don't miss this unforgettable journey into one of America's most notorious miscarriages of justice. Tune in now to Witch Hunt Victim Stories and experience the past like never before! For more listen to our episode, Dan Gagnon on Salem Witch Trials Victim George Jacobs, Sr., which was released on June 8. 2023. Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Daniel A. Gagnon, A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Emerson W. Baker, The Devil of Great Island: Witchcraft and Conflict in Early New England Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this gripping episode of Witch Hunt, host Josh Hutchinson unravels the shocking tale of George Burroughs, a Harvard-educated minister who became an unlikely victim of the Salem Witch Trials.  Imagine a respected minister accused of being the ringleader of witches and a servant of Satan. How did George Burroughs, once a village minister, find himself at the center of one of history's most infamous witch hunts? Josh takes listeners on a haunting journey through Burroughs' life, from his early days as a frontier preacher to his final moments on the gallows. You'll hear spine-chilling accounts of supposed supernatural feats, whispers of murdered wives, and tales of secret witch meetings led by this "little black beard man." But was Burroughs truly guilty, or was he caught in a perfect storm of fear and injustice? The episode explores the web of accusations, the dramatic trial, and the heart-wrenching execution. With twists and turns worthy of a thriller, this true story challenges our understanding of justice and the power of fear. From courtroom drama to family tragedy, the tale of George Burroughs will leave you questioning everything you thought you knew about the Salem Witch Trials. This is one witch hunt story you won't want to miss! Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this episode of Witch Hunt Victim Stories, host Mary Bingham delves into the life of Susannah Martin, born in Olney, England in 1621. The episode explores her early life, migration to Massachusetts, and subsequent hardships. Susannah faced accusations of infanticide and witchcraft amid legal battles over her father's estate. Despite numerous appeals, she and her family often lost in court, culminating in her conviction and execution for witchcraft in 1692. Susannah's resilience is remembered, and she was posthumously exonerated in 2001. Now, a highway in Massachusetts bears her name, honoring her memory. Please see also the following: Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

In this edition in our Witch Hunt Victim Stories series, Antonio Infante tells the story of Elizabeth Howe, a victim of the Salem Witch Trials.  On June 30, 1692, Elizabeth Jackson Howe was convicted of bewitching Mary Walcott and Mercy Lewis. She was executed on July 19. Learn about her life and trial in this special episode. Please see also the following: Emerson W. Baker, A Storm of Witchcraft: The Salem Trials and the American Experience Mary Beth Norton, In the Devil's Snare: The Salem Witchcraft Crisis of 1692 Bernard Rosenthal, editor, Records of the Salem Witch-Hunt Marilynne K. Roach, The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege Stacy Schiff, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem --- Support this podcast: https://podcasters.spotify.com/pod/show/witchhunt/support

Merry Christmas and Happy Holidays from Thou Shalt Not Suffer Podcast. Here is a special surprise episode featuring Professor Emerson Baker and his book, "The Devil of Great Island." Discover the wild world of supernatural attacks and witchcraft accusations on an island where everyone's a suspect. Get ready for a captivating discussion with Professor Baker as he unravels the clues and weaves the threads together. From the historical intrigue to serious discussions on witchcraft accusations, this episode wraps up with a call to exonerate all accused witches and end modern witch-hunts. Don't miss this festive episode, and consider gifting a copy of the book from our bookshop—link in the show notes. Enjoy this special holiday bonus as Dr. Emerson W. Baker, Salem State University history professor, returns as our esteemed guest!Buy the book The Devil of Great Island by Emerson BakerJoin One of Our ProjectsSupport Us! Buy Book Titles Mentioned in this Episode from our Book ShopSign the MA Witch Hunt Justice Project PetitionSupport Us! Sign up as a Super ListenerEnd Witch Hunts Movement Support Us! Buy Witch Trial Merch!Support Us! Buy Podcast Merch!Join us on Discord to share your ideas and feedback.Support the show --- Send in a voice message: https://podcasters.spotify.com/pod/show/witchhunt/message

Happy Halloween! In honor of the 31st of October and All Hallows Eve, we investigate a historical incident of witches and witchcraft in Springfield, Massachusetts in 1651. Malcolm Gaskill, Emeritus Professor of Early Modern History at the University of East Anglia in Norwich, England, and one of the leading experts in the history of witchcraft, joins us to discuss details from his new book, The Ruin of All Witches: Life and Death in the New World. Show Notes: https://www.benfranklinsworld.com/370 Sponsor Links Colonial Williamsburg Foundation Colonial WIlliamsburg Email Lists "I made this": Black Artists & Artisans Conference, November 10-11, 2023 Complementary Episodes Episode 049: Malcolm Gaskill, How the English Became American Episode 053: Emerson W. Baker, A Storm of Witchcraft Episode 192: Brian Regal, The Secret History of the New Jersey Devil Episode 225: Elaine Forman Crane, The Poison Plot: Adultery & Murder in Colonial Newport Episode 341: Mairi Cowan, Possession and Exorcism in New France Listen! Apple Podcasts Spotify Google Podcasts Amazon Music Ben Franklin's World iOS App Ben Franklin's World Android App Helpful Links Join the Ben Franklin's World Facebook Group Ben Franklin's World Twitter: @BFWorldPodcast Ben Franklin's World Facebook Page Sign-up for the Franklin Gazette Newsletter

The three suspected witches are now in custody in Salem Village and are publicly examined by colonial magistrates at the Meeting House. The first two suspects, local beggar woman Sarah Good and the scandalous but frail Sarah Osborn, deny being witches and blame others. The third suspect, Rev. Parris' Native American slave Tituba, begins like the others by denying the charges. However she soon changes her story and weaves a kaleidoscopic narrative full of fantastic characters that enthralls the village. Everyone is amazed with wonder but also struck with fear at the potential size of the witch conspiracy, which now seems much larger than the usual small handful of suspects that New Englanders are used to.  The actual 1692 written accounts of these three examinations are used as the primary source for the script of this episode.  All music written by Brian O'Connell -  www.brianvoconnell.comEpisode 5 Parts: Part I - Gathering StormPart II - Witches Teats, Magistrates Arrive, Meeting HousePart III - Examination of Sarah GoodPart IV - Examination of Sarah OsbornPart V - Examination of Sarah TitubaPart VI - The FamiliarsPart VII - The storm begins to spread (Gathering Storm Reprise)Brian O'Connell - voice, guitar, 12-string acoustic guitar, bass guitar, upright bass, keyboards, synthesizersMilo - screamsRecorded at Studio Vinniechops Mixed, Edited, Mastered by Brian O'ConnellHistory Sources“The Salem Witch Trials – A Day-By-Day Chronicle of a Community Under Siege” by Marilynne K. Roach, Taylor Trade Publishing, 2002 "A Storm of Witchcraft - The Salem Witch Trials and the American Experience“ by Emerson W. Baker, Oxford University Press, 2015 "In the Devil's Snare - The Salem Witchcraft Crisis" by Mary Beth Norton, Vintage Books, 2002Salem Witch Trials - Documentary Archive and Transcription Project - University of Virginia - https://salem.lib.virginia.edu/n125.htmlSupport the show

The hysterical and violent fits of the young girls in Salem Village spreads from the family of Minister Samuel Parris to that of Thomas Putnam, the head household of one of the most powerful families in the village. When Elizabeth Hubbard, niece of the local doctor, begins to have fits the door is opened for legal action, as the other girls were too young to be witnesses in court. It is widely assumed that malefic witchcraft is taking place. Putnam goes with some supporters to Salem Town to make official accusations against local suspects. The accused are: Tituba, a native-American household slave of minister Parris; Sarah Good, a local beggar woman who is an embarrassment and a nuisance to the village, and Sarah Osborne, a scandalous figure who had gone against the Putnam family in court. The three women, all likely suspects for witchcraft are rounded up and brought into custody. All the while the Puritans of Massachusetts Bay colony live in constant terror of encroaching warfare in Maine and New Hampshire. All music written by Brian O'Connell except:“Long Cold Nights” from the collection of traditional fiddle tunes called “Apollo's Banquet” compiled by Henry Playford, 1690.   “Second Meter – Psalm 119” adapted from the Bay Psalm Book, 1698.Recorded at Studio Vinniechops, 2021-2022Episode IV Parts: Part I - “Long Cold Nights”Part II - Sarah Good, Mary Sibley's witch cake (music – “Long Cold Nights” & “Second Meter”)Part III - “A Perfect Storm” Part IV – “The Accused”Brian O'Connell – nylon and steel string acoustic guitars, electric 12-string guitar, bass guitar, piccolo bass guitar, acoustic and electric upright basses, piano, moog synthesizer, acoustic guitar w/ glass slide & ebow, cymbal, percussion, voiceRachel Koppelman – accordionA Perfect StormLong cold dark nightsGrowing shorter with each dayThe rains of MarchWinter washed awayTempest driving on the fieldsRoads turn into mudTo the west the river has overflowedAnd drowned the cowsFrom London comes a new charterNew government and lawsBlasphemers are welcome now In the land of puritansNew masters come to rule us allThe city on the hill will fallWar is coming from the EastBringing refugeesTelling tales of burning homesAnd mutilationsHow many have already turnedSigned their names into his bookIf we need someone to blameWe can provide a list of namesOur complaint we swore before the courtWe gave the names of the accusedMuch mischief done on our poor girlsThe constables have been sent out To bring them before the MagistratesSources  “The Salem Witch Trials – A Day-By-Day Chronicle of a Community Under Siege” by Marilynne K. Roach, Taylor Trade Publishing, 2002 "A Storm of Witchcraft - The Salem Witch Trials and the American Experience“ by Emerson W. Baker, Oxford University Press, 2015 "In the Devil's Snare - The Salem Witchcraft Crisis" by Mary Beth Norton, Vintage Books, 2002https://www.brianvoconnell.com/Support the show

Good news for Elizabeth Johnson Jr. She's officially not a witch. The only issue is, she was convicted 329 years ago. The last remaining witch from the famous Salem Witch trials has finally been exonerated after a campaign by group of local students. Dermot and Dave were joined by Emerson W Baker, historian and expert on all things Salem, to explain the incredible story of Salem's last witch.

During the extremely cold winter of 1692 an intense frustration has been building in Salem Village, a small farming community up the road from the more prosperous and worldly port city of Salem Town. Many factors are coalescing into a perfect storm: the repressive nature of the Calvinistic Puritan church, the limited prospects for girls and young women, the village resistance to the conservative and overbearing minister Samuel Parris, and a terrifying new war that is breaking out with the French in Canada and their Native allies. During the months of January and February several young girls in the households of Minister Parris and his close ally Thomas Putnam begin to exhibit extremely wild and disturbing behavior. They contort their bodies, go mute and stiff, run about the house wildly, and scream obscenities. The girls are not the first to act in this way, just a few years before in nearby Boston the children of the Goodwin household acted in the same manner, resulting in a neighboring Irish servant woman being put to death as an accused witch. The fits of the girls in Salem Village are determined to be the results of witchcraft and three women are accused, including Minister Parris's slave Tituba. All music written by Brian O'Connell except "Cambridge Short Tune - Psalm 70" adapted from the Bay Psalm Book, 1698.Episode 3 Parts: Part I - Village and TownPart II - Fear of God (Cambridge Short Tune - Psalm 70)Part III - King William's WarPart IV - The FitsPart V - (Cambridge Short Tune reprise)Brian O'Connell - voice, piano, upright bass, acoustic 12-string guitar, bri-lo, percussionRachel Koppelman - accordionMilo Koppelman-Lauria - screamingRecorded at Studio VinniechopsSources "Diares of Samuel Sewall" by Samuel Sewall, 1672-1729"More Wonders of the Invisible World: or the Wonders of the Invisible World Displayed in Five Parts" by Robert Calef, 1700 "A brief and true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft, in Salem Village: which happened from the nineteenth of March, to the fifth of April, 1692" by Deodat Lawson, 1692"A Modest Inquiry Into The Nature Of Witchcraft" by John Hale, 1702"Memorable Providences, Relating To Witchcrafts And Possessions" by Cotton Mather, 1689"A Storm of Witchcraft - The Salem Witch Trials and the American Experience“ by Emerson W. Baker, Oxford University Press, 2015"In the Devil's Snare - The Salem Witchcraft Crisis" by Mary Beth Norton, Vintage Books, 2002Support the show (https://venmo.com/Brian-OConnell-74537)

Samuel Parris takes on the job as minister to Salem Village, a marginalized farming community split by rivalry and controversy. Salem Village is overshadowed by the larger and much more prosperous Salem Town, one of the two largest towns in the Massachusetts Bay Colony. The colony is ruled by the Puritans, who have broken away from the Church of England and colonized New England in hopes of creating a model Christian society, a "City on a Hill”. Crisis evolves as newer generations lack the religious enthusiasm of the founders. Hardship presses down on the colony on many fronts: war with Native tribes, disease epidemics, religious controversy, political and economic crisis. The entry of Parris into the powder keg that is Salem Village sets off a firestorm of persecution and retribution. Episode 1 Parts: Part I - The Parsonage - Parris, with his family and Tituba, come to Salem Village Part II - The City on the Hill - the story of the Puritans and New England (music - Psalm 119 from the Bay Psalm Book) Part III - The Great Migration (w/ some lyrics borrowed from Michael Wigglesworth’s poem: “God’s Controversy with New England”, 1662) Part IV - Village vs. Town Part V - The Parsonage Reprise (w/ text taken from the sermon book of Samuel Parris, 1690-1691) The Great Migration We have crossed the ocean of rebirthPlanted seeds in this God given earth Behold the pleasures of the fruitful fieldsFlowing full of all good things that they yield Realize his will Let the world see the city on the hillHis word shall be fulfilled, his kingdom we shall build*Search your soul and pray for holy graceConfess your sins let the tears baptize your face Only a very few are chosen to be savedThe Devil takes the rest for his own to be enslaved By searching deep withinYou might find a clue and then beginTo see the holy truth, to realize your sin* We brought ourselves to plant on the western shoreWhere none but beasts and warriors did swarm One wave another follow and one disease beginsBefore another cease because we turn not from our sins Our fruitful seasons cast in doubtThrough great pain and dry and parching droughtDefenders in a route, our hopes are all dashed out*The clouds gather as if we finally will see rainBut for our sinfulness are scattered round again We pray and fast as if to take a turnBut we turn not and our fields and fruits will burn Oh sinful land don’t think it strangeIf judgement comes down on you unless you changeThe Devil in a rage, affairs must rearrangeBrian O'Connell - voice, bass guitar, fretless bass, 8-string bass, piccolo bass (solo on The Great Migration), 6 and 12-string acoustic guitars, keyboards, moog synthesizers, bass drum Mike Harmon - drums, cymbals, percussion Recorded at Studio Vinniechops and Wachusett Recording Sources"A Storm of Witchcraft - The Salem Witch Trials and the American Experience“ by Emerson W. Baker, Oxford University Press, 2015 "Salem Possessed - The Social Origins of Witchcraft“ by Paul Boyer and Stephen Nissenbaum, Harvard University Press, 1974 "The Puritans in America - Narrative Anthology”edited by Alan Heimert and Andrew Delbanco, Harvard University Press, 1985Support the show (https://venmo.com/Brian-OConnell-74537)

In this first part of a three part series about deaths caused in mass hysteria, I look at the most famous act of mass panic in American history, the Salem Witch Trials. Lasting through most of 1692 and into 1693 in the Massachusetts Bay Colony, the trials were set off when two young girls, the daughter and niece of a minister, began throwing fits and claiming to be bewitched. From there a mass panic grew that would eventually lead to 19 executions, as well as other dying in prison or under torture. But the conditions that led to this hysteria numerous, and the story is much more than one of the many moral tales it's been turned into.The primary source for this episode was "A Storm of Witchcraft" by Emerson W. Baker.Music in this episode is courtesy of musopen.orgYou can support the show on Patreon at https://www.patreon.com/SynodusHorrenda where for $5 a month you will receive access to short monthly bonus episodes. You can also follow us on twitter @SynodusPod and on Instagram at SynodusHorrendaPod

This week, we're simultaneously in both the years 1953 and 1692. Luckily our friends D & Ken from the Antiques Freaks podcast have arrived to help us interpret The Crucible. Ken has more sticky notes than pages inside his copy of the play, D teaches us about the House Un-American Activities Committee, Paris is perfectly sober unlike the last time the Antiques Freaks were guests on the show, and Chris is possessed by the ghost of Arthur Miller and reveals his plans to hunt witches with his arsenal of ... water. Many thanks to the following podcasts and books that helped us understand the political and cultural climate of Salem Village (Danvers) and Salem Town in 1692 and just how inaccurate Miller's play was: Podcasts: The History of Witchcraft Iconography Unobscured Books: A Storm of Witchcraft by Emerson W. Baker P.S. Listen to the album of the same name by the band Malleus if you're into black metal The Devil in the Shape of a Woman: Witchcraft in Colonial New England by Carol F. Karlsen The Devil in Boston: A Play about the Salem Witchcraft Trials in Three Acts by Lion Feuchtwanger (the actual OG play about the HUAC and the Salem Witchcraft Trials) Under Household Government: Sex and Family in Puritan Massachusetts by M. Michelle Jarrett Morris The Witches by Stacy Schiff

The Jersey Devil is a monster legend that originated in New Jersey’s early American past. How and why did this legend emerge? And, what can it tell us about New Jersey’s past? Brian Regal, an Associate Professor of History at Kean University and the co-author of The Secret History of the Jersey Devil: How Quakers, Hucksters, and Benjamin Franklin Created A Monster, takes us into New Jersey’s past by taking us through the origins of the New Jersey Devil story. Show Notes: https://www.benfranklinsworld.com/192   Meet Ups Boston History Camp, July 7 Boston Meet Up: July 8, 10am Meet at the corner of Park Street and Tremont Street on Boston Common Cleveland Meet up at Shooters on the Water July 21, 4pm Sponsor Links Omohundro Institute Molly Wash, American Baroque Sign up for the Ben Franklin’s World Email List    Complementary Episodes Episode 053: Emerson W. Baker: A Storm of Witchcraft Episode 135: Julie Holcomb, Moral Commerce: The Transatlantic Boycott of the Slave Labor Economy Episode 138: Patrick Spero, Frontier Politics in Early America Episode 156: The Power of the Press in the American Revolution Episode 169: Thomas Kidd, The Religious Life of Benjamin Franklin Episode 185: Joyce Goodfriend, Early New York City and its Culture   Helpful Show Links Ben Franklin's World Facebook Page Join the Ben Franklin's World Community Sign-up for the Franklin Gazette Newsletter Ben Franklin's World iOS App Ben Franklin's World Android App   *Books purchased through this link will help support the production of Ben Franklin's World.

King Philip’s War is an event that appears over and over again in books about colonial America. So when you have an event that has been as studied as King Philip’s War has been, is there anything new that we can learn about it by re-examining it in our own time? Lisa Brooks, an Associate Professor of English and American Studies at Amherst College believes the answer to this question is “yes.” And today, she’s going to help us re-examine and re-think what we know about King Philip’s War by introducing us to new people, new ways we can look at known historical sources, and to different ways we can think about what we know about this event with details from her book Our Beloved Kin: A New History of King Philip’s War. Show Notes: https://www.benfranklinsworld.com/191   Meet Ups Boston History Camp, July 7 Boston Meet Up: July 8, 10am Meet at the corner of Park Street and Tremont Street on Boston Common Cleveland Meet Up: Saturday July 21 Sponsor Links Omohundro Institute The Great Courses Plus (Free Trial)   Complementary Episodes Episode 053: Emerson W. Baker, A Storm of Witchcraft Episode 104: Andrew Lipman, The Saltwater Frontier: Europeans and Native Americans on the Northeastern Coast Episode 181: Virginia DeJohn Anderson, The Martyr and the Traitor Episode 184: David Silverman, Thundersticks Episode 189: Sam White, The Little Ice Age   Helpful Show Links Ben Franklin's World Facebook Page Join the Ben Franklin's World Community Sign-up for the Franklin Gazette Newsletter Ben Franklin's World iOS App Ben Franklin's World Android App   *Books purchased through this link will help support the production of Ben Franklin's World.

Today, New Castle is a small town of 2.4 square miles at the mouth of the Piscataqua River in New Hampshire bordering the neighboring state of Maine. Today, only 968 people call the town home. Originally settled in 1623, this hamlet was originally populated by a small number of people, primarily fishermen and tradesmen. The island also included farmers from its beginnings and a certain tavern to welcome visitors and shield them from the cold and rain of a coastal New England climate. Though the town is called New Castle, the island itself is known as Great Island and it is the location of one the strangest set of poltergeist-like activity known in early New England. For a period, the small island's fame grew not only in the early colonies but back in England and Europe. It seems Great Island may have been the home of not one, but many devils. New Hampshire became an independent colony, separating from Massachusetts in 1680. To give you sense of the timeline, the following year, William Penn would be granted a charter from King Charles II, which would make him the proprietor of Pennsylvania. The following year, invisible spirits began pouring a rain of stones outside and inside the Tavern Inn on Great Island, New Hampshire and the echoes of those falling stones would reach down through the years to a little town known as Salem, Massachusetts. New England was still largely wild and wooded, with the Devil in the form of "Old Scratch" lurking in the forests just outside the village common. Ministers in their pulpits exclaimed the tortures of sinners in the hands of an angry God. Magic was as accepted as science is today and to a large degree, people lived in fear of what they did not understand, which was a considerable amount. This was a land of settlers who had no rescue from the nature that railed against them with storm, cold, drought or snow. An entire ocean separated these people from the aid of their families and friends in England. George and Alice Walton owned the tavern on Great Island. One night in early June in the year 1682, the couple first witnessed what would later become a plague of stones being thrown at and somehow within their tavern. As the calmness of a spring evening was shattered by not one, but a rain of stones thrown at the house from outside, the guests and family within were held hostage. We know of the events of this night because one of the people staying there, Richard Chamberlain, later wrote of it in his account titled "Lithobolia: or, the Stone-Throwing Devil." published in 1698. He writes that on that night "about Ten a Clock, many Stones were heard by my self, and the rest of the Family, to be thrown, and (with Noise) hit against the top and all sides of the House." Calling them "lapidary salutations," he claimed that this rain of stones continued to assail the inhabitants of the building for four more hours. Looking out of the windows into the moonlit night, no one could see what group of people must be responsible for such a barrage of stones being thrown. Granted, the grasses and wild growth would be fresh and wick in early June, perhaps high enough to hide a garrison of stone-throwers, but a full moon should have helped to illuminate the scene enough to see someone close enough to be responsible for the stone rain. One can imagine that the Waltons might have angered or upset someone on the island enough to engender their anger and response in the form of rocks being thrown. Almost any able bodied person could hide in a concealed space and throw stones all night if they wanted in an attempt to frighten or at least to pester the Waltons and their guests. What is stranger still is that some of the stones actually appeared to be thrown inside the house and how this would have been possible remains a mystery. After looking outside to see if their was anyone, Chamberlain closed the door and then barely escaped grievous bodily harm when a "great Hammer brushing along the top or roof of the Room from the other end, as I was walking in it, and lighting down by me." He also mentions stones fell from the ceiling to the floor in full view of the people in the room and the pewter on the sideboards were hit with stones causing them to tumble to the floor. Stones also fell from the chimney. When he could stay awake no longer, he claims he went to bed and fell asleep, only to be awakened "with the unwelcome disturbance of another Battery of a different sort, it issuing with so prodigious a Noise against the thin Board-wall of my Chamber (which was within another) that I could not imagine it less than the fracture and downfall of great part of the Chamber." Running from his room and encountering Walton in the downstairs, Chamberlain was shown an eight and a half pound stone that had been responsible for the great commotion, smashing against his door. Strangely enough, not a single pane of glass was broken that night. Whoever had been throwing the stones must have very good aim indeed. More strangeness ensued the next morning. The chimney spit that had disappeared earlier in the day fell from the chimney wedged as though it had been dropped from a great height. Night had passed, but the stone throwing continued throughout the day. The family and guest, even workmen in the fields witnessed the event but no stone throwers could be seen. What was seen was a black cat walking through the grass, a cat that did not belong to them. The rocks did not stop flying all summer and they were not only aimed at the tavern. It seemed that George Walton was the main target, after all. When traveling to another property he owned farther up the river, he was the target of stones. His workers gathering hay in the field also were hit. Sounds of snorting and high-pitched whistling were barely audible but definitely there, in the air. George Walton was hit by rocks over forty times, but it did not stop him from attending to his business. The technical term for stones being thrown by invisible hands is 'lithobolia.' Acknowledged by the New Englanders of the time as supernatural in origin, they decided that the only was to beat the Devil tormenting them was to turn to tried and true methods, passed down by generations of wise men and women. First, they boiled a pot of bent pins in urine. This was then put in bottles and buried under the hearth, a bane to witches, personal human servants of Beelzebub. Though this might have worked, the Waltons would never know. Before they could bury the concoction, a stone from the chimney fell and smashed the bottle. Today we might try to explain away this tale as an exaggerated instance of vandals bothering neighbors and that the witnesses were taking great license with the actual events, over blowing them for the sake of a good read. After all, Chamberlain's account of the entire affair was written sixteen years after the supposed events. If accounts from the time are to believed, the Walton family was the target of a true paranormal, supernatural onslaught, the kind of attack we seldom hear of or read about in the modern world. Lithobolia is a term that is nearly out of circulation; it simply doesn't seem to happen in the modern world. Witchcraft was a real concern in the 1680s. Though people believed in the veracity of witchcraft, no major persecutions had taken place. People walked guardedly and said their prayers and made sure to procure certain remedies against the servants of Satan, but people were also loath to point the accusatory finger or hang a neighbor woman on the mere suspicion of her association with evil. No, that hadn't yet taken root in the fertile soil of early New England society. That had to start somewhere. The lithobolia event of 1682 would set into motion a series of events that would lead to the Salem Witch trials and the wave of witch hysteria that would blanket much of superstitious New England. George Walton decided that witchcraft needed a witch and that person must be none other than his neighbor of thirty years, Hannah Jones. A long standing feud over property may have been the seed that urged this evil weed to grow. How an elderly woman could have either thrown the stones herself of obtained a cadre of strong-armed stone throwers to work her evil against the Waltons is illogical. Today we would dismiss Walton's claims as spurious, but other people witnessed the lithobolia. If she didn't throw the stones, who did? Things are seldom what they seem. Ghosts or demons might indeed be the stone-throwers and their ability to appear and disappear at will would account for the stones thrown inside the house. If we recall that the good people of Great Island, New Hampshire in 1682 believed that the Devil prowled in the dark depths of the woods outside their doors, it all begins to take on a weight and gravitas that modern people would simply laugh off. It was real to them. They believed. What the reader needs to understand is that the Walton family did not usually get along. Those in the employ of the Waltons were not inclined to hold any great love of the owner of the tavern. The Anchor, their tavern, had been cited as a place of drink, fornication, and illicit affairs for years. A favorite haunt of the sailors fresh into neighboring Portsmouth, George Walton kept a household very different from the usual Puritanical homestead. In 1664 George Walton and his wife Alice were convicted' of being Quakers, at the time a radical Protestant sect and considered dangerous and untrustworthy by mainline Protestants. This had all happened because their daughter, Abishag, had been taken to court for the crime of not showing up for services for many months prior. A Quaker and a man of the world, he would accept those from the fringe more readily into his company than most. Perhaps Walton's reputation bought him more than a few enemies. Quakers were social reformers and were open-minded in a close-minded world. Many people found themselves at odds with the innkeeper and his wife. During the time of King Philips's War (also called the First Indian War June 1675-August 1676) almost all the towns of Maine and New Hampshire were attacked by the Abnaki and most people took arms against them. The Waltons did just the opposite - they joined raiding bands of Abnaki and raided in Maine for plunder. They were tired later, but the crime, it was said, took place in Maine and not New Hampshire and so was not in the court's jurisdiction. Certainly the knowledge of their escapade into Maine was well-known to the folks in the area, marking the family as one to watch and not one to trust. Enough enemies and rocks might be the least of things thrown. Great Island had only 512 acres of land. Only a portion of that was tillable, arable soil. The best crop on much of the island was rocks. In 1680, George owned about one fifth of all of the farmland on the island. Land disputes took up a great deal of the time of the courts of the day and were the main item of dispute in many records of town meetings. Boundaries were a stone here, a tree there, and perhaps a river. These were imprecise and loose boundaries, at best. Arguments over even tiny section of land were not uncommon and would lead toward some dark days when accusations were as blurry and as vague as the boundary markers on the land. Richard Chamberlain, our author in residence who had witnessed the lithobolia attack, claimed that the entire affair came about because of some such dispute between Walton and a neighbor named Hannah Jones. His prominence and already large share of the land on the island possibly helped him in winning his claim and taking the small piece of property that she so vigorously claimed was hers. We will never know. Stones began to fly and continued to fly. Walton blamed witchcraft and pointed to his angry neighbor Hannah as the witch. A long dispute over land had already lingered in Hannah Jone's life. Her husband now dead and a fifteen year long battle with the courts over another land dispute left her older and poorer than she would have liked. When Hannah finally was awarded a positive outcome by the courts in her battle for her own inheritance, she was now had money and perhaps the tenacity to battle her old neighbor, George Walton. It was probably a bad idea to bother the old Quaker, after all. In June of 1682, George Walton specifically laid out his charges against his old neighbor, Goodwife Jones. A bond was issued against her to maintain the peace, which meant, presumably, to stop the demons from throwing their stones. On the fourth of July, 1682, Goodwife Jones filed her own charges against Walton, claiming his horse kept breaking into her pasture but she could not do anything about it because of the peace bond paid upon her. Despite the acrimony and charges, Walton and witnesses claimed that the stones kept flying. Finally, George Walton took the next step in his anger toward the old woman and his grasping clutching for land: he confided to a neighbor that he 'believed in his heart and conscience that Grandma Jones was a witch.' What had been a fairly common case of neighbors fighting over a parcel of land had quickly devolved into a case of witchcraft. In years to come, events in Salem, Massachusetts would echo these events. George Walton started his smear campaign against his neighbor, claiming that she and all her women relatives were witches, She countered that the old Quaker was a wizard. The problem with this accusation of Jones was that only a witch would know the identity of a wizard. To the minds of early New Englanders, it was tantamount to a confession. It had long been known that Hannah's own mother, Jane Walford, had lived for decades with the accusation of witchcraft hanging over her head. In the early days, before the events at Salem, it was not easy to convict someone of being a witch in New England. Extreme claims required extreme evidence in the early days and her mother, Jane, was never actually convicted. That did not stop gossip and goodwives spreading rumors. Mothers passed down their witchcraft to their daughters, it was believed, and so Hannah might indeed be as everyone suspected what her mother was - a bona fide witch, part of a coven that did their malicious deeds throughout the Piscatiqua. White magic was practiced by many, including the boiling of pins in urine - but this was a protective kind of conjuring, done by wise folk and did not harm. Helpful magic was accepted. Black magic was not. In any case, it was usually one person's word against another. In the world of early New England, witchcraft accusations were not all that uncommon. By many accounts, nearly 140 people had been accused of the crime of witchcraft between 1638 and 1697 and most of these occurred in one county - Essex County in Massachusetts. What was a witch to an early New Englander? Why would she resort to stone-throwing devils? Wouldn't a simple curse be more advantageous for her? In the mind of the early settlers, she was not as we in the modern world have stereotyped her. She was not always poor, not always ugly, not always strange. She could be married, have property, be respectable in all other ways except for a singular instance when someone claimed foul play on her part. She didn't even need to be female. Twenty percent of all witchcraft accusations were made against men. Still, the settlers had come from Europe, where the witch mania was a long tradition. To George Walton, a witch was a simple explanation for the stones that kept hitting his home and his body no matter where he went. If we only had his word for the stone-throwing, we could very easily dismiss it as a fabrication used to gain advantage over a neighbor in an old land dispute, but we have the testimony of others. To what extent these others would lie to help their friend by perpetrating a false case against Goodwife Jones is unknown, but it does seem unlikely that so many would be involved. Unless Goodwife Jones had a small army to stone throwers who were also adept at disappearing, the case becomes easy to assign to some paranormal source. Perhaps too easy? It is easy to imagine that George Walton's rather puritanical neighbors might have hated him so much that they sent him a message - in the form of stones. Perhaps it was an early American form of trolling, after all? After all, the first Quakers to arrive in Boston were quickly deported and laws were passed against their entrance into the colony, and four Quakers paid with their lives when they tested the weight of those laws. Puritans and Quakers were near opposites and their interactions were rarely civil. But the Quakers were here to stay, often residing in Maine, where they were safer from persecution than they were in New Hampshire. Kittery was a stronghold for early Quakers. But Quakers would become the targets for witchcraft accusations, as well. It seemed that, at the time, anyone who was not in the mainstream was a fair target, including George Walton for his Quaker beliefs or Hannah Jones for her association with her mother's prior witchcraft accusation. In his exhaustively researched book on the topic, The Devil of Great Island, Emerson W. Baker states, "This led some devout Great Islanders to take out their frustration on the Waltons, the family whose presence seemed to mock their desire to maintain a godly community. So the stones flew all summer long. The names of the culprits will probably never be known. The active participants were no doubt joined by others who silently observed the attacks and refused to implicate the guilty." Whoever did throw those stones were cause for copycat attacks later that same year. A case of lithobolia in Connecticut and another in Maine occurred shortly after the attack on Walton's tavern, with the usual demonic source being cited in the service of some witch. The Reverend Joshua Moody of Kittery told Increase Mather, "There are sundry reports among us that seem to bee matters of witchcraft." The attacks in Portsmouth, Berwick Maine and Connecticut gained notoriety and the word of demonic stone-throwing devils spread throughout the villages and hamlets of old New England. The good people of Salem would, no doubt, have heard of the them, too. Though we will remember the Salem Witch mania mainly by a ghostly attack against a group of young girls, lithobolia attacks were mentioned and were a part of the events that caused so much vitriol and violent repercussions. The Brown family of Reading, Massachusetts, in 1692, heard footfalls on their roof and stones began to pelt the roof, as well. Ten years had passed since the first attacks in New Hampshire, but it appeared that the devil was back. In the Brown family case a woman named Sarah Cole was held responsible for the stone-throwing and the illness that affected the family.In Gloucester, noises of stones being thrown were reported by their minister, John Emerson. Though it is a far stretch of the imagination to directly link the events in Salem with those in Portsmouth, it is clear that there are parallels. The idea that stones, thrown by humans but attributed to devils, could provide an opening for accusations of witchcraft, is important when considering how the accusers got the ball rolling. All one needed to do was throw stones, or even claim to have been the victim of such lithobolia and have the tacit consent of silent witnesses and then point the finger, fueling the ire of the superstitious populace. One thing would lead to another and fairly soon, there are witches among the people, ruining their crops, making them sick and throwing a barrage of stones that only a demon could manage. In the end, the land dispute between George Walton and Goodwife Hannah Jones lasted longer than either of them. We do not know when they died - the records have been lost, but we know that George died first. As to the accusations of witchcraft against Goodwife Jones, nothing ever came of it. You can't try a dead woman. However, the spark that lit the fire of one neighbor against another in New England can be traced back to Great Island and the emnity between people of different religions, different world views and different social standing. It is fairly clear that the Devil did show his ugly head on Great Island, but not in the form of a stone-throwing horned imp. Instead, he may have looked a little like George Walton and a little like Hannah Jones and perhaps, a little like all those who so steadfastly believed in him. SOURCES PODCAST: https://mainehumanities.org/blog/podcasts/the-devil-of-great-island/ BOOK: Baker, Emerson W., THE DEVIL OF GREAT ISLAND Witchcraft and Conflict in Early New England, 2007, Palgrave Macmillan, New York. Online version of Richard Chamberlain's - Click Here Lithobolia: or, the Stone-Throwing Devil. Being an Exact and True Account (by way of Journal) of the various Actions of Infernal Spirits, or (Devils Incarnate) Witches, or both; and the great Disturbance and Amazement they gave to George Waltons Family, at a place call'd Great Island in the Province of New-Hantshire in New-England, chiefly in Throwing about (by an Invisible hand) Stone, Bricks, and Brick-bats of all Sizes, with several other things, as Hammers, Mauls, Iron-Crows, Spits, and other Domestick Utensils, as came into their Hellish Minds, and this for the space of a Quarter of a Year. Burr, George Lincoln, "Narratives of the Witchcraft Cases, 1648-1706", 1914

Do you believe in the supernatural? In ghosts, zombies, or perhaps witches? Today we celebrate All Hallows Eve with an exploration of the specters and witches that haunted 17th-century Massachusetts. Our guide for this exploration is Emerson W. Baker, author of A Storm of Witchcraft: The Salem Trials and the American Experience.   Show Notes: http://www.benfranklinsworld.com/053   Helpful Show Links Ben Franklin's World Facebook Page Join the Ben Franklin's World Community Sign-up for the Franklin Gazette Newsletter Ben Franklin's World iOS App Ben Franklin's World Android App   *Books purchased through this link will help support the production of Ben Franklin's World.