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Showing posts with label Ghost. Show all posts
Showing posts with label Ghost. Show all posts

Sunday, March 29, 2015

The Hartford Railroad Disaster, 1887


It was a bitter cold morning, somewhere around 15 to 18 degrees below zero, when the Boston-Montreal Express train left White River Junction bound for Montreal.  This was just a couple of months over 128 years ago, and it remains the State's worst railroad disaster on record.



Apparently, the train began the journey from White River some 2 hour and 20 minutes late. It is not clear if the reason for it's tardiness was the cold, or mechanical problems, for in my research, I could not find out why it was delayed.  



Shortly after leaving the junction, traveling only 4.2 miles, it began to cross the White River on West Hartford Bridge.  It has been written that the train itself began to "sway" with the back carriage's feeling the brunt of the momentum, it came off the tracks bringing the rest of the train, as well as the bridge, with it.  It tumbled into the icy cold river below, catching fire on the way down.  


Actual photo, 1887

As I read this horrific account from vermonthistory.org, in my mind's eye, I visualized the demise of the White Star Line's "Titantic", which occurred in 1912.  I associated the Hartford Bridge disaster, though on a much smaller scale, with the ship, because of the bitter cold water to which the train plunged, and many lost their lives.   

The following post contains a detailed account as to what happened on this sad night and all of the information is taken directly from vermonthistory.org - (if you click the link, it will bring you to the same story, with more information about the investigation, etc., following this event).  I should tell you that that the actual cause of the disaster has never been determined.


The steel bridge which replaced the bridge destroyed by fire. 


"The passengers aboard the train that early February morning were an eclectic group. Henry Tewksbury, lawyer, Dartmouth alumnus, and noted lecturer, had the previous evening given a lecture in Windsor about the Gettysburg battle and was returning to his home in Randolph. Some twenty individuals were returning from New England to the Canadian provinces of Québec and Ontario, and the city of Montreal.



New York City businessman Louis Combremont was on board for Montreal. Three Boulanger children, Bennie, Francis, and Anastasia, from Holyoke, Massachusetts, appear to have been traveling by themselves but may have been accompanied by David Maigret and his son Joseph, who were going from Holyoke to their home in Shawinigan, Québec. French names were common among the passengers, most of them coming from New England mill towns: Winooski, Nashua, Manchester, Lawrence, Chicopee Falls, and Lowell. Dartmouth student Edward Dillon from Springfield, Vermont, was on board with his college roommate, Alvin Veazey, son of a prominent Vermont juror and trustee of Dartmouth College. They were somewhat surprised to find the train at the station in the early morning hours and on the spur of the moment thought it a good idea to travel to Burlington. Annie Murphy and Katie Cahill, of Boston address, were bound for service in Burlington, in the employ of Mr. James Stone, also on board. Fred Tuttle of Tunbridge was on his way home, perhaps coming up from Windsor, one of the stops on his teamster route. 


One of the more well-known names was Frank Wesson of Springfield (Mass.), a member of the Wesson family of Smith & Wesson, the firearms manufacturer. 

Not everyone on board was asleep; although both sleepers were filled, people in the coaches were trying their best to get as comfortable as possible on the firm cushions. Now fully loaded, the sleeper “Pilgrim” had twenty-five occupants, including “five ladies”; and the other sleeper, “St. Albans,” probably had the same approximate number.  In the second coach at Bellows Falls were noted “7 ladies, 2 small boys and 18 men, making 27 in all”; with some of the men in the smoking car and other passengers in the other coach, the total of 103 passengers can be accounted for.




The porters had done their job well, the cast iron “Baker” stoves were laid with coal and stoked, providing as much heat as they could along the lengths of the un-insulated wooden cars. Whale oil and kerosene lamps flickered evenly for those who were still in need of illumination.  In one of the coaches a four-handed game of whist was being played. Outside the temperature had fallen to −18° F. It was a cloudless night, fully lit by moonlight. 


The crew that night was made up of experienced railroad personnel.  The engineer was Charles H. Pierce of Hartford, an employee of the Central Vermont for twenty-two years, nine as engineer. With him in the cab was fireman Frank Thresher of St. Albans. The conductors of the train were Smith C. Sturtevant of St. Albans and M.R. Burgess of Boston. Edward Banks (or Brocklebanks) of West Lebanon, New Hampshire, and George H. Parker were brakemen. A.J. Hammer of Malden, Massachusetts, and J.H. Jones of Boston were the two porters. In the baggage car was Cole and in the mail/smoker were Perkins, Armington, and express messenger Robbins: twelve crew in all.



The Central Vermont tracks out of White River Junction closely follow the western side of the White River to the point where they take a more northward bend, requiring a 33° turn to the right (east) as the river crossing is approached. The bridge, entirely of wooden construction was known as a “deck bridge” and was 650 feet long with four major 145 foot spans, and a smaller sixty to seventy-foot span at the north abutment, crossing over the road below (Route 14). The distance from the top of the track to the ice-covered river below measured forty-two feet, with the trusses themselves sixteen feet from the surface. On top of the wooden trusses was a layer of sheet iron, placed between the rails and ties and the supporting structure, an apron to deflect any sparks from the locomotive’s belching smokestack. Ironically, what had been designed to protect the bridge from fire contributed to its ultimate demise. 




In spite of the need to make up time due to the late departure and to meet the scheduled passing of the southbound Montreal express at Randolph, the engineer reported that he slowed the train in accordance with standard practice, making the crossing at about twelve miles per hour. The first indication that something was wrong was reported by Henry Tewksbury. There was a “swaying of the car back and forth, and a jolting, and I knew the wheels were running along the sleepers [ties].”4 He was with his friend, conductor Sturtevant, who had just returned to the coach after checking fares in the smoking section. They immediately pulled on the overhead cord attached to a bell in the engine, signaling engineer Pierce to make an emergency stop. Upon hearing the alarm Pierce looked to the rear of the train on his, or right, side and was startled to see the rearmost sleeper, “Pilgrim,” teetering off the bridge and heading for the river below, dragging with it the adjacent sleeper “St. Albans” and the two coaches from the middle of the train.



The coupling broke apart where it joined with the mail/smoker car, leaving the engine and tender, baggage car and mail/smoker unit intact on the bridge. Flames quickly erupted, enveloping the four coaches and like a flaming torch reaching to the bridge above. What was at first shock, disbelief, darkness, and confusion soon became an inferno visible for miles in the Vermont countryside. There had been no warning other than some vibration, a shudder, and no doubt the squeal of tortured metal, then the awful sense of tumbling into the space below. It all happened so quickly no alert other than the alarm bell was possible." 

Only the front of the train survived. The disaster killed 37 people and injured 50.  After the crash, a nearby barn became a makeshift trauma unit where some of the injured survivors died. The barn still stands, and passersby have heard crying coming from there. The area where the bridge stood has been known to emit the smell of burning wood. Some see a ghostly manifestation of Conductor Sturtevant, believed to be patrolling the bridge to prevent another accident. Others see the ghost of a young child in 19th century clothing, hovering above the river, staring at where the crash occurred.



In the doomed coaches, scenes of death and escape were taking place. Dartmouth students Veazey and Dillon were cast out of their shared sleeping berth, Veazey only slightly injured, his roommate fatally pinned under debris. Mrs. W.S. Bryden, retired for the night in her sleeping berth, was barely able to be extricated through a broken window, only, she said, because she had practically no clothes on. That she survived in the bitter cold under the circumstances is a marvel of her determination and stamina, as well as a tribute to her rescuers. A father from Canada, probably David Maigret, was so pinned down in the wreck he was unable to get out, and gave his personal belongings, watch, and pocketbook to his young son and bade a tearful good-bye before the creeping wall of flames engulfed him. Conductor Sturtevant had taken a fare in one of the coaches and went down with it, suffering severe burns, a mangled shoulder and arm, and a crushed head. Death came mercifully the next day. Some passengers were identified by bits and remnants of clothing or personal gear; others, not at all. One of the most heart-rending remains was that of a parent and child fused together in a final poignant embrace, burned beyond immediate recognition.



The stunned crew members in the remaining units on the bridge reacted immediately to the catastrophic descent. Engineer Pierce, shovel and lantern in hand, with his fireman, Thresher, jumped from the cab and slid down the embankment to the broken heaps of the four coaches. Brakeman George Parker, who was on the second coach, had correctly assessed the vibrations and jolting and leaped from the coach before it went over, sliding down the bank at the south abutment. He then took a team from a nearby house and brought the alarm to the White River Junction station and the community. In no time fires started in the demolished wooden coaches. 

Pierce shoveled snow in a vain attempt to put out the flames, but they were increasing at a faster rate than his efforts could overcome. His next action was to break windows to get survivors out of the flaming wreckage; eight made it out thanks to his efforts. This was most likely the Boston coach, the unit nearest to the mail coach, and was probably the first in line that he came to. 

Conductor Sturtevant was in this coach, clothes ablaze, and Pierce tried to douse the flames by showering him with snow. Henry Tewksbury was also in that coach and was luckier; he got out, but with difficulty and with injuries he suffered from for the rest of his days. Others were not so fortunate; there was “darkness and confusion, the smoke was “dense and the fire burned rapidly.”


No sounds came from the stricken coach as Pierce and Thresher continued their efforts. At the other end of the piled-up coaches, or what was left of them, the two mail agents, Armington and Perkins, and the express messenger, Robbins, worked with baggage master Cole to extricate passengers, some of whom pitched in to do what they could. By now the flames were clearly threatening the bridge, so Pierce had Thresher move the engine and remaining cars forward and well clear of the bridge. 

From the moment of derailment, toppling off the bridge and onto the frozen river and with flames reaching upward to the wooden lattice-style bridge, no more than twenty to thirty minutes had elapsed. Thirty-seven people were to die, including five of the train crew; fifty were injured and twenty-eight escaped with minor injuries or were otherwise physically unharmed.

Two buildings stood at the ends of the bridge: the Pingree house at the southern end and the Paine farm at the northern end and on the right (east) side of the track. Both immediately became hospitals, refuges, recovery rooms, and morgues. The crushing and maiming of crew and passengers, adults and children, was horrible in itself; but the outside temperature, approaching −20° F, presented the additional threat of frostbite and hypothermia and dictated that rescue efforts be made as quickly as possible. Those able to exit their sleeping berths were likely to be very thinly clad, some with nothing on but night clothes. The injured and dying were stretched out on floors in all and any rooms, “kitchen, sitting room and parlor, bedroom and two large upper rooms to the number of fifty or more.”



"The response from White River Junction, a relief train with physicians, wrecking tools, and volunteers, was soon underway. Some of the people in the Paine house who were not injured or slightly so boarded the train and continued their trips to Montpelier, St. Albans, and Montreal. Engineer Pierce pulled away with the baggage and mail sections at 8:30 that same morning. He estimated that five or six passengers were on board, but D. Roy counted “about a dozen” names on the conductor’s list, including Jacques, Beauregard, and Lacaillade.  



Euclide Chagnon of Manchester, New Hampshire, was quick to escape the turmoil, so quick that he was listed among the missing and unidentifiable dead, and a friend from Manchester was dispatched to collect his remains. A telegraph from Montreal later confirmed that he arrived there Sunday evening in good health. The same occurred to Charles C. Domett of New York (or Boston). Barely escaping with his life from the sleeper “St. Albans,” he claimed he “went over to St. Albans” and refitted himself with clothing. He, too, had been listed among the dead, not because of a body count but because he wasn’t around to be otherwise accounted for. Upon his return to the White River Junction hotel, he collected his watch and money that had been picked up and was eager to continue on to Montreal. 

The same can be said of Dr. C. F. Clark, who telegraphed his family that he was safely in Montreal. These three were representative of others who, uninjured, thought their best plan of action was to avail themselves of an offered route out of the valley on the northbound mail train and put behind them as quickly as possible the traumatizing aspects of the situation.  

Sunday, the day following the tragedy, saw throngs of onlookers swarm to the scene, some searching for relatives or friends, others to aid in the grisly job of picking over remains, and others souvenir hunting or just gawking at the burned-out residue of what had been four proud coaches of the popular Central Vermont."
- vermonthistory.orq




TODAY

Since this event, the imagination of many have been stirred. At the sight of the railroad bridge where over 30 people died, the original wooden structure was almost immediately replaced by a stronger steel bridge, however the original concrete footings still stand.  


There are 2 accounts of a 13 year old boy, by the name of Joe McCabe.  In one story, people state that he watched his father die in the fire of the wreck.  Anotehr version states that both the father and young Joe perished at this site.  Many people have told the tale of seeing a young 19th Century lad floating above, playing in or wandering around the river. 

An estimated 37 people in total lost their lives during this tragedy, some dying in flames, others trapped inside the cars, and still others were taken away by the icey cold river.  



Surely a disaster of this magnitude would leave the remnants of such tortured souls.  To this day, visitors to the Town of Hartford statte that they detect an odor of burning wood, yet there is nothing to which to match the smell.   



Photos / Image Credits: 
seeksghosts.blogspot.com
raunerlibrary.blogspot.com - Dartmouth College Library
en.wikipedia.org
ctgpublishing.com
berwickrailfan.webs.com
Pinterest - pullman car; fineartamerica;
Tumblr photos

Wednesday, November 5, 2014

Brattleboro Retreat Cemetery

The Brattleboro Retreat was founded in 1834 as the "Vermont Asylum for the Insane".  Anna Hunt Marsh endowed $10,000 to establish a hospital that was independent, and would care for the welfare of the mentally ill.  The asylum was to offer a "humane alternative" to other treatments which were common around the country, often defined as demeaning or dangerous.



"Warm, caring, respectful and moral treatment for the mentally ill was to be the hospital’s main intent.  The vision was to offer both a home and treatment hospital in a beautiful, calming setting.  Through the years, walking paths were created throughout the woodlands, patients were taken on daily outings, a farm was built to serve both as a means of food and work for those patients who could participate.  Dr’s and nurses were sought and hired who were to follow the guidelines of respect as well as the latest humane treatments that could be found.  The first patient was admitted on December 12, 1836.  Within nine months the Asylum had 48 patients.  The new construction built in 1841, was able to accommodate up to 150 patients.  In 1886, after fifty years of operation, there were as many inmates as 450 at times."   -wiki


" Gravestones in the photograph, above, include the names:


Bathsheba Benton, Mary Brown, Apptah Cornett, Sarah Culy, Henry C. Dawson, Julia Ann Denniston, Rebekah Fuller Drown, Silas French, Welcome Fuller, John Graham, Thomas Welles Hale, Abram N. Horton, Ann Jessups, Caroline Gordon Jones, Susan Leach, Mary Ann Litchfield, Othniel Looker, Maria McDonald, Misella Mears, Michael Merwin, Elizabeth "Lizzie" Schaffer Moss, Moses Palmer, John Paul, Nathaniel Perrin, Ann F. Perry, Peter Jas Quinlan, Samuel S. Seymour, Abby C. Smith, Franklin Strong, Sarah Tebedo, Jonathan T. Throup, John W. Tomson, Charles Clinton Treat, Gilbert J. Wanzer, Zenas C. Ward, Nancy Warner, ______ Wheeler.




"The question of the deaths and burials of the patients who died at the Vermont Asylum for the Insane, has become of interest to those who are ardently seeking answers to genealogical questions relating to their families.


It also seems appropriate that these inmates should receive the dignity of having their life recognized in some way, if only in the fact of their death.  

In an attempt to address these issues, the compiler of this database was, after many months, able to locate a fragile old book entitled The Old Burying Ground: An early journal dated back to the 1830's.  



(This book is in possession of the Brattleboro Retreat and is for all practical purposes not available for public perusal.)


Image for sample only - not actually from the above mentioned book
...listings in that book were carefully recorded just as they appeared in the book and were presented in a booklet entitled, “A Record of Burials at the Vermont Asylum, Later Known as the Brattleboro Retreat, 1837-1900.”  Many of the early names and some of the later ones were unreadable as the whole book was handwritten in old script.  Most of the "illegible" entries appear only as a squiggly line. 



The book itself consists of three separate sections.  

The first is called Record of Burials in the Village Burying Ground.  

The second, Records of Burials in the Asylum Burying Ground dates to 1898.  

The last section has three entries from 1900 and 1901, and is called List of Internments in the new Retreat Cemetery known as Fairview. This is where the book ends. 




Sarah Culy
Wife of 
Hezekiah Culy
Died
Dec. 17, 1854.
AE. 34


"The eye of him that hath seen me shall
come no more. Why hast thou set in
me a mark against thee so that I am a
burden to myself? and why dost thee not
pardon my transgression and take away
mine iniquity? for now shall I sleep in the
dust and thou shalt seek me in the

morning, but I shall not be."

"Sarah Culy wrote her own epitaph, perhaps while finding some consolation in several different verses in the seventh chapter of the Book Of Job.

Her gravestone was cut from soapstone---not a common practice in Windham County. Soapstone was mined in the Cambridgeport part of Athens, Vermont.

Sarah Culy's monument was destroyed by vandals who coated it with a corrosive white powder that hopelessly stained and defaced it. The stone had marked her grave for one hundred fifty-seven years.

Brattleboro individuals and one group promoted this cemetery as a "spooky nature walk", fit only for fright fantasies at Halloween, and for shooting horror videos, complete with irresponsible promotion which quite possilbly contributed to its vandalizing.

Vermont State law made belated burials in the Brattleboro Retreat Cemetery illegal at this time." -brattleborohistory.com


Since the publishing of the above noted booklet in 1999, more information has been found giving more insight into how and where inmates who died at the Asylum during that period were buried.  


Henry C. Dawson

"Private Henry C. Dawson was born on January 19, 1842 in Wallingford, Vermont, and served with the 10th Vermont Infantry, Co. "E", after mustering in on September 1, 1862. He was wounded at Petersburg on April 2, 1865 and mustered out on June 22, 1865. Henry Dawson died on August 17, 1906 and is the only known Civil War soldier to be buried in the Brattleboro Retreat Cemetery."
-brattleborohistory.com

"After a hundred years
Nobody knows the place,--
Agony, that enacted there,
Motionless as peace.

Weeds triumphant ranged,
Strangers strolled and spelled
At the lone orthography
Of the elder dead.

Winds of summer fields
Recollect the way,--
Instinct picking up the key

Dropped by memory"




In follow-up research, it was found that some of these patients were also buried in Prospect Hill.

Prospect Hill cemetery is a very large cemetery close to the center of the town.  It was used very early for burials and was at one time known as the Village Burial Ground. 

The section that held the few stones seen of patients from the Vermont Asylum is known as the “Poor Section.”  The stones are scattered few and far between leaving large areas that most likely held other burials.  Thus it is assumed that the earliest patients to die at the Asylum were indeed buried in this cemetery. 



This has not been proven except where a stone was seen or a record of the burial was found, however, for the purpose of sorting where patients were buried, during what time periods, the compiler is using this assumption unless otherwise proven false.
The Asylum soon created its own cemetery behind what is known as Linden Lodge.

Although this cemetery has been cleaned of brush and debris and the remaining stones reset, there are very few stones left.  This is not a large piece of land and is on a side hill.  Though many were buried with no stone, it is not known how many patients actually were placed here.  And because there are over 700 patient burials listed in the little journal, it does not seem like there is room for all of them in this cemetery.


BURIAL BASKET FOUND IN STORAGE AT THE BRATTLEBORO RETREAT WAS USED BY THE ASYLUM FOR BURIALS. IT HAD A LIGHT BLUE PAINT WASHED OVER THE WICKER.

Although rumors have been heard about the Asylum taking bodies in baskets on a wagon to a place beside a corn field and burying them, this has not been proven.  An early map of the Asylum land does show an area next to the upper golf course that is marked ‘cemetery’. 




Because of the great number of patients listed as buried at the Asylum, a further search has been done for other possible cemeteries.  

There are no stones on this little piece of land however and it was not sold until recently.  Because so many of the patients were people whose families had left them in the hands of the Asylum for the rest of their lives, they were immigrants with no family, or were just not able to afford a proper burial, the idea that they were buried in an unnamed and unknown burial ground is possible but not proven.


The listing of patients from the Asylum journal can be found here with the 1999 attempt at reading the scrawled and scribbled entries.  There were very few dates given, one page gave places of possible births beside the names but this book is not a good source of other information.

The column labeled as Journal Entry was what was actually seen in the journal.  Tier numbers given in the journal are in column labeled Tier.  Other information, such as year, comments about stone or no stone, place of birth, marital status and 1880 census listing have been added as seen on either 1880 Vermont Death Index, 1880 Vermont Census or Brattleboro Vital Records.  Very few of the early burials are in the Town Clerk’s records."   Source:  usgennet.org



"Cynthia Kaley was resident in Brattleboro, she took photographs of all the remaining gravetones in the Brattleboro Retreat Cemetery on March 23, 2006. The photographs taken that early spring day, record accurately---for the first time---the complete stone inscriptions." -brattleborohistory.com 

Click this link to open a new page from "Find A Grave": 

 Brattleboro Retreat Cemetery Listing



The Haunted Tower




CONSTRUCTION

The Brattleboro Retreat Tower is located west of Brattleboro Retreat.  I have never visited the tower personally, but from what I have read, it may be a bit tricky to get to, without asking proper directions.  

The Tower stand 65 feet high, and is built in a cylindrical Gothic fashion,  It's construction history is unique, as it was made by the patients as a prescribed method by physicians believing that hard labor may aid their overall mental health. Granite blocks were used to build the tower between 1887 to 1892.



SUICIDE  

Once the building was complete, many despondent patients climbed to the top of the tower, and jumped to their death.  



TOWER CEMETERY

Beyond the tower, reportedly, there is a small cemetery where patients were buried.  

Upon doing the research for this blog post, I learned that many of the patients who were buried in this section, as if to rub salt in the final proverbial wound, the patient number has been inscribed on the headstone in place of their actual name.  


Photo for representation only
To me, particularly for an institution of it's time touted as a pioneer in which they approached "mental illness as a medical condition and not a character flaw or the result of sin." This is akin to some science-fiction novel where people are only known as a number.  I am saddened to discover this.  

I am also curious to find out that if my opinion is wrong -- perhaps it was a Christian attempt to bury those who had committed suicide OUTSIDE the confines of a blessed or sacred cemetery -- much like the alleged witches from Salem being buried outside of a consecrated cemetery? 

Please email or comment if you have information, and feel free to explain.


GHOSTS?

Many visitors have reported that when they have visited both the tower and/or the cemetery, they are left with a strong, uneasy feeling.  Others state they have witnessed a white shadowy figure falling from the top of the tower, only to disappear into thin air.  Shadows and figures are seen from the corners of eyes.... in such a beautiful and tragic place, I cannot help but think that these poor souls are cursed with repeating their ultimate demise. 



TODAY

"The Brattleboro Retreat is a private, not-for-profit mental health and addictions hospital that provides comprehensive inpatient, outpatient, partial hospitalization and intensive outpatient services for children, adolescents and adults." -wiki


UPDATED 11/6/14 by Vermont DeadLine

Monday, October 13, 2014

Vampires - New England and the World

It's almost Halloween, and what better topic could I come up with, than the Vampire?  

I'll admit that I think Bram Stoker's "DRACULA" is one of the greatest fantasy classics ever written.  If you have never read the book, put it on your list.  

 

"It is a strange world, a sad world, a world full of miseries, and woes, and troubles. And yet when King Laugh come, he make them all dance to the tune he play. Bleeding hearts, and dry bones of the churchyard, and tears that burn as they fall, all dance together to the music that he make with that smileless mouth of him. Ah, we men and women are like ropes drawn tight with strain that pull us different ways. Then tears come, and like the rain on the ropes, they brace us up, until perhaps the strain become too great, and we break. But King Laugh he come like the sunshine, and he ease off the strain again, and we bear to go on with our labor, what it may be.”  ~Bram Stoker

Another great read is Anne Rice's "Interview with a Vampire" which gives a great depiction of both the ecstasy and the agony of being a vampire.  


"A little more than a century ago, vampires stalked Rhode Island. Or rather, New England farm families were digging up dead relatives suspected of being vampires and desecrating the bodies in a misguided effort to protect the living. Often these latter-day vampire hunters removed and burned their loved ones’ hearts.


Real Cases from Around the World

The practice of disinterring accused vampires likely began in Eastern Europe, spreading to western countries including France and England in the 1700s, and then to rural New England, where vampire panics were common up through the late 1800s – particularly in Rhode Island.


At home and abroad, vampire scares usually began when a person died – often of a contagious disease, and in New England almost always of tuberculosis – and others in the vicinity began dying, too, usually of the same sickness. Ignorant of germs, people surmised that the dead person had come back to drain family members’ blood, and the exhumation and staking, burning, beheading and whatever else followed (practices varied with geography) were an effort to insulate the community against further harm. Often the vampire-hunters were not disappointed when they pried open the graves: many natural signs of decay, like bloating and bleeding from various orifices, looked like evidence of midnight feasts.
Here are a few  “vampires” from America and elsewhere, the real lives behind our modern legends. 


Peter Plogojowitz: This Serbian villager and accused bloodsucker was exhumed and staked through the heart a few weeks after his death in 1725. In his book, “Vampires, Burial, and Death,” folklorist Paul Barber treats Plogojowitz as the quintessential European vampire, because his exhumation closely follows the broader pattern of the superstition. 

Plogojowitz was the first in his village to die of a sickness, and subsequent local deaths were blamed on his late-night predations. A rather gruesome-sounding autopsy revealed what were considered the tell-tale signs of vampirism:

“I did not detect the slightest odor that is otherwise characteristic of the dead, and the body…was completely fresh,” one witness wrote. “The hair and beard… had grown on him; the old skin, which was somewhat whitish, had peeled away, and a new fresh one had emerged under it … Not without astonishment, I saw some fresh blood in his mouth.”


Arnold Paole:  "Arnold Paole was a hajduk who had moved to the village from the Turkish-controlled part of Serbia. He reportedly often mentioned that he had been plagued by a vampire at a location named Gossowa (perhaps Kosovo), but that he had cured himself by eating soil from the vampire's grave and smearing himself with his blood. About 1725, he broke his neck in a fall from a haywagon. Within 20 or 30 days after Paole's death, four persons complained that they had been plagued by him. These people all died shortly thereafter. Ten days later, villagers, advised by their hadnack (a military/administrative title) who had witnessed such events before, opened his grave. They saw that the corpse was undecomposed "and that fresh blood had flowed from his eyes, nose, mouth, and ears; that the shirt, the covering, and the coffin were completely bloody; that the old nails on his hands and feet, along with the skin, had fallen off, and that new ones had grown". Concluding that Paole was indeed a vampire, they drove a stake through his heart, to which he reacted by groaning and bleeding, and burned the body. They then disinterred Paole's four supposed victims and performed the same procedure, to prevent them from becoming vampires."  ~wiki


Nellie Vaughn: Just 19 years old, she was buried in 1889 in West Greenwich, Rhode Island. Today this so-called vampire is almost as famous as Mercy Brown, whose exhumation was covered by international newspapers. Vaughn’s cemetery has frequently been visited, vandalized and her headstone broken. But in his book, “Food for the Dead,” folklorist and vampire scholar Michael Bell presents evidence suggesting that Vaughn’s is a case of mistaken identity, and that her contemporaries never accused or exhumed her. The superstition probably arose in the last half century or so, and may be a result of confusion with Mercy (who died nearby at a similar date and age) and the admittedly creepy epitaph on Vaughn’s tombstone: “I Am Waiting and Watching For You.”


Frederick Ransom: A Dartmouth College student from a well-respected family in South Woodstock, Vermont, he died of tuberculosis in 1817 and is an example of an educated person ensnared in a vampire panic usually associated with misinformed farmers. Ransom’s father had his body exhumed in the hopes of saving the rest of his family: his heart was burned in a blacksmith’s forge. “However, it did not prove a remedy, for mother, sister, and two brothers died afterward,” Ransom’s surviving brother Daniel later wrote. “It has been related to me that there was a tendency in our family to consumption, and that I…would die with it before I was thirty.” Happily, when Daniel Ransom wrote these words he was more than 80 years old.    ~Source:  Smithsonian.com


The Great New England Vampire Panic:

1793 - Manchester, Vermont - Rachel Harris
In February of 1793, the friends and family of Captain Isaac Burton disinterred the remains of his first wife, Rachel Harris. At least five hundred (maybe as many as a thousand) citizens of Manchester, Vermont, looked on as Timothy Mead removed Rachel’s liver, heart, and lungs and, on Jacob Mead’s blacksmith’s forge, burned them to ashes.


1796 - Cumberland, Rhode Island - Abigail Staples
The members of the Town Council of Cumberland, Rhode Island, gave Stephen Staples permission to exhume the body of his deceased daughter, Abigail Staples, “in order to try an experiment” to save the life of another daughter, Livina Chase. The council stipulated that, after the experiment, Mr. Staples rebury Abigail’s body in a “Deasent Manner.”


circa 1794-98 - Dummerston, Vermont - Last Spaulding child buried
After six or seven of Lt. Spaulding’s family had died of consumption, and another daughter was ill, the body of the last dead child was dug up and the vital organs removed and burned. The daughter recovered and lived many years.


1799 - Exeter, Rhode Island - Sarah Tillinghast
Six of Stukeley Tillinghast’s fourteen children had died of consumption, a seventh was near death, and Stukeley’s wife, Honor, was complaining that Sarah, the first to die, came back at night and caused her “great pain and misery.” A community consultation was convened and it was decided to exhume the bodies of the dead children. One by one, they found the bodies in advanced stages of decomposition, until they got to Sarah, whom they found in a “remarkable condition.” They removed her heart and burned it on a rock in front of the family home. “Peace then came to this afflicted family, but not, however, until a seventh victim had been demanded.”


early 1800s (before 1830) - Griswold, Connecticut - J.B.
In 1990, Connecticut State Archaeologist, Nick Bellantoni, was excavating an unmarked family cemetery in Griswold, Connecticut, when he uncovered the complete skeleton of a man whose skull and thigh bones were found in a “skull and crossbones” pattern on top of his ribs and vertebrae. On the lid of the his hexagonal, wooden coffin, an arrangement of brass tacks spelled out “JB-55,” presumably the initials and age at death of this individual. An examination of J.B.’s skeletal remains by forensic anthropologist Paul Sledzik revealed lesions on J.B.’s ribs, probably the result of tuberculosis. Had J.B. been exhumed and his bones rearranged to counteract the spread of tuberculosis?


1807 - Plymouth County, Massachusetts - Last buried sister
Within the single year of 1807, all but the mother and youngest son of fourteen children had died of consumption. Not two months from the death of the thirteenth child, “an amiable girl of about 16 years of age,” the remaining son began to show signs of the dreaded disease.With the consent of the mother, and accompanied by the surviving brother, four persons exhumed the remains of the last buried sister and turn her face down in her coffin. The brother died within two weeks and the mother lived for barely a year.


“A few years before” 1810 - Loudon, New Hampshire - A woman dead eleven years
When the body of a woman who had been dead for eleven years was exhumed, eleven sprouts were discovered growing out of her bones. The people who broke off the sprouts soon died, as did the sick relation.


1810 - Barnstead, New Hampshire - Janey D. Denitt
The remains of Janey D. Denitt, who had died of consumption at the age of twenty-one more than two years previously, were exhumed and examined “to see if any thing had grown upon her Stomach.” This measure was undertaken to save her father who was dying of consumption.


1827 - Foster, RI - Nancy Young
After Nancy Young died at age nineteen in 1827, her sister “commenced a rapid decline in health with sure indications that she must soon follow” Nancy to the grave. When other children in the family began to decline “in the same manner,” her father, Captain Levi Young, asked his neighbors and friends to exhume and burn Nancy’s remains “while all the members of the family gathered around and inhaled the smoke from the burning remains.” This cure apparently did not work, as five more children died.


circa 1830, Woodstock Green, Vermont - A man dead six months
About 1830, the undecayed heart of a man who had died of consumption six months before was burned to ashes in an iron pot in the middle of Woodstock Green, Vermont, in an attempt to save his consumptive brother.


before 1859 - Vermont - The last deceased
Henry David Thoreau recorded in his journal, dated 29 September 1859, the following entry: “I have just read of a family in Vermont who, several of the members having died of consumption, just burned the lungs, heart and liver of the last deceased, in order to prevent any more from having it.” Thoreau’s interest in this event must have been more than mere curiosity, for at the time of this entry he knew he had consumption. Thoreau died of the disease three years later.


1854 - Jewett City, Connecticut - Lemuel and Elisha Ray
In1845, Lemuel Ray died of consumption at the age of twenty-four. His father, Horace, died four years later. Then his twenty-six year-old brother, Lemuel, died. By 1854, “the same fatal disease seized upon another son,” Henry Nelson, at which point it was decided to exhume the bodies of Lemuel and Elisha. On May 8th, the family and friends of the deceased, accompanied by various others, proceeded to the burial ground at Jewett City, . . . dug up the bodies of the deceased brothers, and burned them on the spot.” Henry Nelson died soon after.


circa 1874 - Peace Dale, Rhode Island - Daughter of William Rose
About 1874, “Mr. William Rose himself dug up the body of his own daughter, and burned her heart, under the belief that she was wasting away the lives of other members of his family.”


circa 1872-1888 - West Stafford, Connecticut - Unknown
In a family consisting of six sisters, five died in quick succession of “galloping” consumption. “The old superstition in such cases is that the vital organs of the dead still retain a certain flicker of vitality and by some strange process absorb the vital forces of the living.” To back up their belief, residents told of “instances wherein exhumation has revealed a heart and lungs still fresh and living, encased in rottening and slimy integuments, and in which, after burning these portions of the defunct, a living relative, else doomed and hastening to the grave, has suddenly and miraculously recovered.” To be effective, they asserted that the ceremony must be conducted at night by a single individual at the open grave.


1892 - Exeter, Rhode Island - Mercy Brown
The wife and a daughter of George T. Brown, of Exeter, Rhode Island, died of consumption. Within a few years, his only son, Edwin, began to show the signs of the disease. Soon, his nineteen year-old daughter, Mercy Lena, had contracted the disease, too. She quickly passed away and was buried in the family plot on Chestnut Hill in January of 1892. With no other hope to save his family, and urged by friends and neighbors, Brown agreed to have the bodies of his wife and two daughters exhumed. The mother and eldest daughter were nothing but skeletons, but Mercy, who had been buried for only two months, appeared to have liquid blood in her heart. Attendants at the scene cut out her heart and burned it to ashes on a nearby rock. Edwin was said to have drunk the ashes in water shortly thereafter. Unfortunately, he died two months later.


before 1893 - Ontario, Canada - Unknown
In 1893, writing about “Scottish myths” he had collected in Ontario, Canada, C. S. Fraser noted that he “was a little shocked” to encounter “a horrible vampire story given in explanation of the ravages often made in a family by consumption.”


“in the early years” (sometime before 1898) - Seneca Lake, New York - “A young woman”
An author commented on the vampire practice he found in the Finger Lakes area of Upstate New York. “The superstition of the vampire, that horror of the grave which was supposed to harbor the dead yet derive its sustenance from the living, had one illustration at least about Seneca Lake. . . . In the early years the corpse of a young woman was exhumed, and the heart and other vital parts committed to the flames. . . . Of several sisters, all in succession had wasted away, until one remained and she was ill. Though in the grave for many months, the burned portions of the body were fresh in appearance. The living sister, undoubtedly from mental relief, recovered her health after the event.”   Source: foodforthedead.com


Vampire origins

The most famous vampire is, of course, Bram Stoker's Dracula, though those looking for a historical "real" Dracula often cite Romanian prince Vlad Tepes (1431-1476), after whom Stoker is said to have modeled some aspects of his Dracula character. The characterization of Tepes as a vampire, however, is a distinctly Western one; in Romania, he is viewed not as a blood-drinking sadist but as a national hero. He is also known as Vlad Dracula ("son of the dragon"), a name that comes from his father's membership in the Order of the Dragon, knights who upheld Christianity and defended the empire from the Ottoman Turks.
The vampires most people are familiar with (such as Dracula) are revenants — human corpses that are said to return from the grave to harm the living; these vampires have Slavic origins only a few hundred years old. But other, older, versions of the vampire were not thought to be human at all but instead supernatural, possibly demonic, entities that did not take human form.

Matthew Beresford, author of "From Demons to Dracula: The Creation of the Modern Vampire Myth" notes that "There are clear foundations for the vampire in the ancient world, and it is impossible to prove when the myth first arose. There are suggestions that the vampire was born out of sorcery in ancient Egypt, a demon summoned into this world from some other." There are many variations of vampires from around the world. There are Asian vampires, such as the Chinese jianshi, evil spirits that attack people and drain their life energy; the blood-drinking Wrathful Deities that appear in the "Tibetan Book of the Dead," and many others.


Creating vampires

Interest and belief in revenants surged in the Middle Ages in Europe. Though in most modern stories the classic way to become a vampire is to be bitten by one, that is a relatively new twist. In his book "Vampires, Burial, and Death: Folklore and Reality," folklorist Paul Barber noted that centuries ago, "Often potential revenants can be identified at birth, usually by some abnormality, some defect, as when a child is born with teeth. Similarly suspicious are children born with an extra nipple (in Romania, for example); with a lack of cartilage in the nose, or a split lower lip (in Russia) … When a child is born with a red caul, or amniotic membrane, covering its head, this was regarded throughout much of Europe as presumptive evidence that it is destined to return from the dead." Such minor deformities were looked upon as evil omens, and it is likely that many infants were killed immediately when these signs were discovered; those who survived grew up bearing the burden of public suspicion.

The belief in vampires stems from superstition and mistaken assumptions about post-mortem decay. The first recorded accounts of vampires follow a consistent pattern: Some unexplained misfortune would befall a person, family, or town — perhaps a drought dried up crops, or an infectious disease struck. Before science could explain weather patterns and germ theory, any bad event for which there was not an obvious cause might be blamed on a vampire. Vampires were one easy answer to the age-old question of why bad things happen to good people.

Villagers combined their belief that something had cursed them with fear of the dead, and concluded that perhaps the recently deceased might be responsible, having come back from the graves with evil intent. Graves were unearthed, and surprised villagers often mistook ordinary decomposition processes for supernatural phenomenon. For example, though laypeople might assume that a body would decompose immediately, if the coffin is well sealed and buried in winter, putrefaction might be delayed by weeks or months; intestinal decomposition creates bloating which can force blood up into the mouth, making it look like a dead body has recently sucked blood. These processes are well understood by modern doctors and morticians, but in medieval Europe were taken as unmistakable signs that vampires were real and existed among them.


Vampire protection

A purported "vampire" found in VeniceThe skull of the "vampire of Venice," found in a mass grave with a brick stuck in its jaw. 
In some traditions the best way to stop a vampire is to carry a small bag of salt with you. If you are being chased, you need only to spill the salt on the ground behind you, at which point the vampire is obligated to stop and count each and every grain before continuing the pursuit. If you don't have salt handy, some say that any small granules will do, including birdseed or sand. Others say that there's an unwritten rule of vampire etiquette that they cannot enter a home unless formally invited in.

Centuries ago, it was not uncommon for suspected vampires to be staked in their graves. The idea was to physically pin the vampire to the earth, and the chest was chosen because it's the trunk of the body, not because of any particular symbolic connection to the heart. Other traditional methods of preventing vampires included burying (or re-burying) the bodies face-down and decapitation, which often included stuffing the severed head's mouth with garlic or bricks.


Real vampires

There are, of course, a few truly vampiric animals, including leeches, lampreys and vampire bats. And in all these cases the vampire's intent is to draw enough blood for sustenance, but not enough to kill the host. But what about human vampires? There are certainly many self-identified vampires who participate in gothic-inspired subcultures. Some host vampire-themed book clubs or secret bloodletting rituals; others wear capes or get vampire fang dental implants. But blood drinking is another matter entirely. The problem is that blood is toxic; because it is so rich in iron — and because the human body has difficulty excreting excess iron — anyone who consumes blood regularly runs a real risk of haemochromatosis (iron overdose), which can cause a wide variety of diseases and problems, including liver and nervous system damage.

Vampires have been part of human culture and folklore in different forms for millennia, and the bloodsuckers show no signs of going away any time soon. Unless, of course, the zombie apocalypse wipes them out."  ~ Benjamin Radford/LiveScience