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October 30, 2025 |
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Welcome to this week’s meeting of the eClub of the State of Jefferson.
Hello eClub Members, and welcome to this week’s weekly meeting.
So very sorry for my absence these past few weeks or has it been longer?!? I have been so busy that I have lost track of time.
I am vacating my house in Bremerton because I am going to rent it out for the next year to two. In the meantime, I am going to be visiting friends and family before I head down to Mazatlán for the winter. I am not exactly sure where I will end up when I get back, but my brother Scott suggested that I rent/buy an RV so I can go to different places, and not feel like I am intruding on my friends and family.
I am currently in Bend, Oregon visiting a friend, and also looking at small low maintenance houses/condos.
My next stop is to San Antonio, Texas to visit my niece and family and to also look at condos. I will be there for a couple of weeks, and then I will be off to Las Vegas, Nevada to visit my sister Lea and her husband John Bushnell for another couple of weeks.
I will then fly to Santa Barbara, California to stay with my other sister Kelly and her husband Chris (and family) Brand for a month before I fly south to Mexico. I plan to fly back to the U.S. on March 28, 2026.
The best part is that I belong to the State of Jefferson Rotary eClub, and I can attend a meeting or Coffee Chat wherever I am!
I hope you all enjoy this week’s meeting, and if you don’t hear from me for a couple of weeks, it just means I am enjoying family and friends.
Yours in Rotary,
Jackie

Jackie Oakley
2025-2026 Club President
The Four-Way Test
The Four-Way Test is a nonpartisan and nonsectarian ethical guide for Rotarians to use for their personal and professional relationships.
The test has been translated into more than 100 languages, and Rotarians recite it at club meetings:
Of the things we think, say or do
- Is it the TRUTH?
- Is it FAIR to all concerned?
- Will it build GOODWILL and BETTER FRIENDSHIPS?
- Will it be BENEFICIAL to all concerned?
email president@StateOfJeffersonRotary.org

All Hallow's Eve
Fri, Oct 31, 2025
Daylight saving time 2025 ends on Sunday, November 2, 2025, at 2 a.m.
Daylight saving time begins on the second Sunday in March and ends on the first Sunday of November.
Weekly eClub "Coffee Chat" Zoom meetings
Tuesday at 12:00 PM PDT
I believe these “fellowship” meetings have been valuable. They are informal opportunities to get acquainted with our members.
If it fits your schedule, I look forward to “seeing” you at the meetings.
October is Economic and Community Development Month

Nearly 1.4 billion employed people live on less than $1.25 a day. Our members promote economic and community development and reduce poverty in underserved communities through training, well-paying jobs, and access to financial management institutions. Projects range from providing people with equipment to vocational training. Our members work to strengthen local entrepreneurs and community leaders, particularly women, in impoverished communities.
Join Rotary and help grow local economies around the world.
Give now to promote economic growth in communities.
Read news about Rotary's work to grow local economies
- Rick Burns' thoughtful approach to Iraq and Afghanistan
- Rise of the female Honduran entrepreneur
- New Ugandan club takes on challenges of a growing economy
- Free vegetable gardens sprouting up around France
Keeping Members in Rotary – Keeping Rotary in Members
When we keep the member in Rotary through engagement and the Rotary spirit alive within the member through inspiration, we build vibrant, lasting clubs where people thrive and make a difference—together.
Retaining members in Rotary goes beyond attendance or dues; it’s about creating meaningful connections and a lasting sense of purpose. Keeping the member in Rotary means engaging individuals in ways that matter to them. That starts with building strong relationships—welcoming new members warmly, checking in regularly, and recognizing each person’s unique strengths and passions.
We keep members involved by providing opportunities for purposeful service, leadership, and fellowship. People stay when they feel included, empowered, and appreciated. Assigning meaningful roles, celebrating contributions, and fostering mentorship are vital to helping every Rotarian feel like they belong.
But retention is a two-way street. Keeping Rotary in the member means helping individuals internalize Rotary’s values and mission. When a member truly understands Rotary’s global impact—from eradicating polio to supporting local youth—they develop a deeper commitment. Rotary becomes part of their identity.
Encouraging participation in service projects, district events, and Rotary learning opportunities deepens that connection. Sharing stories of how Rotary changes lives—locally and globally—reminds members why they joined and why they stay. The Four-Way Test, Service Above Self, and our core values guide not just club activities, but how we live and lead.
When we keep the member in Rotary through engagement and the Rotary spirit alive within the member through inspiration, we build vibrant, lasting clubs where people thrive and make a difference—together.
Candy Land Was Invented for Polio Wards
A schoolteacher created the popular board game, which celebrates its 70th anniversary this year, for quarantined children.

(The original board even depicts the tentative steps of a boy in a leg brace.)
By Alexander B. Joy
If you were a child at some point in the past 70 years, odds are you played the board game Candy Land. According to the toy historian Tim Walsh, a staggering 94 percent of mothers are aware of Candy Land, and more than 60 percent of households with a 5-year-old child own a set. The game continues to sell about 1 million copies every year.
You know how it goes: Players race down a sinuous but linear track, its spaces tinted one of six colors or marked by a special candy symbol. They draw from a deck of cards corresponding to the board’s colors and symbols. They move their token to the next space that matches the drawn color or teleport to the space matching the symbol. The first to reach the end of the track is the winner.
Nothing the participants say or do influences the outcome; the winner is decided the second the deck is shuffled, and all that remains is to see it revealed, one draw at a time. It is a game absent strategy, requiring little thought. Consequently, many parents hate Candy Land as much as their young kids enjoy it.
Yet for all its simplicity and limitations, children still love Candy Land, and adults still buy it. What makes it so appealing? The answer may have something to do with the game’s history: It was invented by Eleanor Abbott, a schoolteacher, in a polio ward during the epidemic of the 1940s and ’50s.
The outbreak had forced children into extremely restrictive environments. Patients were confined by equipment, and parents kept healthy children inside for fear they might catch the disease. Candy Land offered the kids in Abbott’s ward a welcome distraction—but it also gave immobilized patients a liberating fantasy of movement. That aspect of the game still resonates with children today.
Poliomyelitis—better known as polio—was once a feared disease. It struck suddenly, paralyzing its victims, most of whom were children. The virus targets the nerve cells in the spinal cord, inhibiting the body’s control over its muscles.
This leads to muscle weakness, decay, or outright fatality in extreme cases. The leg muscles are the most common sites of polio damage, along with the muscles of the head, neck, and diaphragm. In the last case, a patient would require the aid of an iron lung, a massive, coffin like enclosure that forces the afflicted body to breathe. For children, whose still-developing bodies are more vulnerable to polio infection, the muscle wastage from polio can result in disfigurement if left untreated. Treatment typically involves physical therapy to stimulate muscle development, followed by braces to ensure that the affected parts of the body retain their shape.
Vaccines appeared in the 1950s, and the disease was essentially eradicated by the end of the millennium. But in the mid-century, polio was a medical bogeyman, ushering in a climate of hysteria. “There was no prevention and no cure,” the historian David M. Oshinsky writes. “Everyone was at risk, especially children. There was nothing a parent could do to protect the family.” Like the outbreak of AIDS in the 1980s, polio’s eruption caused fear because its vectors of transmission were poorly understood, its virulence uncertain, and its repercussions unlike those of other illnesses. Initially, polio was called “infantile paralysis” because it struck mostly children, seemingly at random. The evidence of infection was uniquely visible and visceral compared with that of infectious diseases of the past, too. “It maimed rather than killed,” as Patrick Cockburn puts it. “its symbol was less the coffin than the wheelchair.”
Children of the era faced an unenviable lot, whether infected with polio or not. Gerald Shepherd provides a glimpse of the paranoiac atmosphere of the polio scare and its effects on children in a firsthand account of his San Diego childhood in the late 1940s, at the height of the epidemic. Quarantine and seclusion were the most common preventative measures. Our parents didn’t know what to do to protect us except to isolate us from other children … One time I stuck my hand through a window and badly cut myself, and despite several stitches and wads of protective bandaging, my father still grounded me that week for fear polio germs might filter in through the sutures.
Kids his age were well aware of what polio could do. “Every time one of our buddies got sick,” Shepherd recollects, “we figured he was headed for the iron lung.” If you caught polio, you would be committed to a hospital with a chance of being forever anchored to a machine. If you didn’t catch it, you would be stuck indoors for the foreseeable future (which, from a child’s perspective, might as well be forever).
For a child of the 1940s or ’50s, polio meant the same thing whether you contracted it or not: confinement.
The Milton Bradley executive Mel Taft said that Abbott, the inventor of Candy Land, was “a real sweetheart” whom he liked immediately. According to Walsh, the toy historian, the two met when Abbott brought Milton Bradley a Candy Land prototype sketched on butcher paper. “Eleanor was just as sweet as could be,” Taft recalled. “She was a schoolteacher who lived in a very modest home in San Diego.”
Details about her life outside this interaction are scant. Curators at the Strong Museum of Play in Rochester, New York, say that the museum has no holdings in its extensive archives from Abbott’s records; they rely on Walsh’s account. Walsh told me that Taft was his only source, and Hasbro, which now owns Milton Bradley, did not respond to a request for records that might verify Abbott as the game’s inventor. Among the few facts researchers have unearthed about her: A phone book containing her number exists in the collections of the San Diego Historical Society (the only trace of her in its archives). And according to some accounts, she gave much of the royalties she earned from Candy Land to children’s charities.
There is reason to believe that Abbott was ideally suited to consider polio from a child’s perspective. As a schoolteacher, she would have been acquainted with children’s thoughts and needs. And in 1948, when she was in her late 30s, she herself contracted the disease. Abbott recuperated in the polio ward of a San Diego hospital, spending her convalescence primarily among children.

(Photo left: Hospital respiratory ward in Los Angeles-1952, photo courtesy of Centers for Disease Control and Prevention)
Imagine what it must have been like to share an entire hospital ward with children struggling against polio, day after day, as an adult. Kids are poorly equipped to cope with boredom and separation from their loved ones under normal circumstances. But it would be even more unbearable for a child confined to a bed or an iron lung. That was the context in which Abbott made her recovery.
Seeing children suffer around her, Abbott set out to concoct some escapist entertainment for her young ward mates, a game that left behind the strictures of the hospital ward for an adventure that spoke to their wants: the desire to move freely in the pursuit of delights, an easy privilege polio had stolen from them.
From today’s perspective, it’s tempting to see Candy Land as a tool of quarantine, an excuse to keep kids inside in the way Shepherd remembers. The board game gathers all your children in one place, occupying their time and attention. Samira Kawash, a Rutgers University professor, suggests that this is the main way polio informed the game’s development. “The point of Candy Land is to pass the time,” she writes, “certainly a virtue when one’s days are spent in the boring confines of the hospital and an appealing feature as well of a game used to pass the time indoors for children confined to the house.” For Kawash, Candy Land justifies and extends the imprisonment of the hospital, becoming another means of restriction.
But the themes of Candy Land tell a different story. Every element of Abbott’s game symbolizes shaking off the polio epidemic’s impositions. And this becomes apparent if you consider the game’s board and mechanics relative to what children in polio wards would have seen and felt.
In 2010, when he was almost 70 years old, the polio survivor Marshall Barr recalled how only brief escapes from the iron lung were possible. The doctors “used to come and say, ‘You can come out for a little while,’ and I used to sit up perhaps to have a cup of tea,” he wrote, “but then they would have to keep an eye on me because my fingers would go blue and in about 15 minutes I would have to go back in again.” Children would have played Abbott’s early version of Candy Land during these breaks, or in their bed.

Walsh reports that kids loved Abbott’s game, and “soon she was encouraged to submit it to Milton Bradley.” In part, anything that would have reduced boredom would have excited kids during treatment. As the historian Daniel J. Wilson explains, the wards provided little to occupy their young occupants. “In most cases, patients had to find ways to entertain themselves,” he writes.
It was a tall order. The ward’s setup taxed the imagination. The staff, fellow patients, or radio broadcasts would have been a child’s sole company—only doctors and nurses were allowed in the room. Images of polio wards depict a geometry even more rigid and sterile than that of typical hospital settings: row upon row of treatment beds and iron lungs. The children lying supine in iron lungs could see only what was on either side of their head (a line of patients telescoping down the ward) or reflected in mirrors mounted overhead (the floor’s tessellation of bleached tiles).
Candy Land offered a soothing contrast. Repeating tiles line the game’s board, but instead of a uniform, regimented grid, Abbott rearranged them into a meandering rainbow ribbon. Even tracing it with your eyes is stimulating—an especially welcome feature if illness has rendered them the most mobile part of your body. (Photo right: Patients whose respiratory muscles were affected were placed in an "iron lung" machine to enable them to breathe. Source: Courtesy of World Heath Organization)
A colorful chocolate-and-candy landscape seems like the game’s main attraction, but Candy Land’s play revolves around movement. In theme and execution, the game functions as a mobility fantasy. It simulates a leisurely stroll instead of the studied rigor of therapeutic exercise. And unlike the challenges of physical therapy, movement in Candy Land is so effortless, it’s literally all one can do. Every card drawn either compels you forward or whisks you some distance across the board. Each turn promises either the pleasure of unencumbered travel or the thrill of unexpected flight. The game counters the culture of restriction imposed by both the polio scare and the disease itself.
The joy of movement, especially for polio patients, seems to have been integral to Abbott’s design philosophy from the start. The original board even depicts the tentative steps of a boy in a leg brace.
The game also recognizes that mobility entails autonomy. At least part of Candy Land’s appeal is the feeling of independence it provides its young players. In a backstory printed in the game’s instruction manual, the player tokens (in the current edition, four brightly colored plastic gingerbread men) are said to represent the players’ “guides.” They represent the chance to be an active agent, with assistance—an ambulatory adventurer, not a prisoner of the hospital or home. The game may even mark the first time a player feels like a protagonist.
The threat of polio has lessened over time, but Candy Land’s value persists because of what it teaches. This is not to rehash the usual litany of early-childhood skills some Candy Land proponents tout. Yes, the game strengthens pattern recognition. Sure, it can teach children to read and follow instructions. In theory, it shows children how to play together—how to win humbly or lose graciously. But any game can teach these skills. Candy Land’s lessons are not to be found in the game, but in its results. Now that polio is a distant fear and mobility a power taken for granted, most games of Candy Land disappoint. The rules today are the same as they were in 1949, but something about the proceedings simply does not add up. Eventually, children recognize that they don’t have a hand in winning or losing. The deck chooses for them. An ordained victory is an empty one, without the satisfaction of triumph through skills or smarts.
When children want a more challenging experience, they leave Candy Land behind. And that, in the end, is what makes Candy Land priceless: It is designed to be outgrown. Abbott’s game originally taught children, immobilized and separated from family, to envision a world beyond the polio ward, where opportunities for growth and adventure could still materialize. Today that lesson persists more broadly. The game teaches children that all arrangements have their alternatives. It’s the start of learning how to imagine a better world than the one they inherited. As it has done for generations, Candy Land continues to send young children on the first steps of that journey.

Remembering the First Native American Woman Doctor

Eight-year-old Susan La Flesche sat at the bedside of an elderly woman, puzzled as to why the doctor had yet to arrive. After all, he had been summoned four times, and four times he had promised to come straight away. As the night grew longer, the sick woman’s breathing grew fainter until she died in agony before the break of dawn. Even to a young girl, the message delivered by the doctor’s absence was painfully clear: “It was only an Indian.”
That searing moment stoked the fire inside Susan to one day heal the fellow members of her Omaha tribe. “It has always been a desire of mine to study medicine ever since I was a small girl,” she wrote years later, “for even then I saw the need of my people for a good physician.”
Born in a buckskin teepee on the Omaha Indian Reservation in northeast Nebraska on June 17, 1865, Susan was never given a traditional Omaha name by her mixed-race parents. Her father, Chief Joseph La Flesche (also known as “Iron Eye”), believed his children as well as his tribe were now living in a white man’s world in which change would be the only constant. “As the chief guardian of welfare, he realized they would have to adapt to white ways or simply cease to survive,” says Joe Starita, author of “A Warrior of the People: How Susan La Flesche Overcame Racial and Gender Inequality to Become America’s First Indian Doctor.” “He began an almost intense indoctrination of his four daughters. They would have to speak English and go to white schools.”
While Iron Eye insisted that Susan learn the tribe’s traditional songs, beliefs, customs and language in order to retain her Omaha identity, he also sent her to a Presbyterian mission school on the reservation where she learned English and became a devout Christian. At the age of 14, she was sent east to attend a girls’ school in Elizabeth, New Jersey, followed by time at Virginia’s Hampton Institute, where she took classes with the children of former slaves and other Native Americans.
Omaha means “against the current,” and few members of the tribe embodied the name better than La Flesche, as she proved by enrolling in the Woman’s Medical College of Pennsylvania at a time when even the most privileged of white women faced severe discrimination. Starita points to articles were smaller than those of men or that their menstrual cycles made them unfit for scientific pursuits. A Harvard doctor even wrote a 300-page thesis asserting that women should be barred from attending college because the stress would harm their reproductive organs. “When you read these theories in scientific journals, you realize what all women were facing,” Starita tells HISTORY.

Still, La Flesche persevered and graduated in 1889 at the top of her 36-woman class to make history by becoming the first Native American woman doctor. Although prodded to remain on the East Coast where she could have lived a very comfortable existence, the 24-year-old La Flesche returned to the reservation to fulfill her destiny.
She became the sole doctor for 1,244 patients spread over a massive territory of 1,350 square miles. House calls were arduous. Long portions of her 20-hour workdays were spent wrapped in a buffalo robe driving her buggy through blankets of snow and biting subzero winds with her mares, Pat and Pudge, her only companions. When she returned home, the woman known as “Dr. Sue” often found a line of wheezing and coughing patients awaiting her. La Flesche’s office hours never ended. While she slept, the lantern lit in her window remained a beacon for anyone in need of help.
La Flesche preached hygiene and prevention along with the healing power of fresh air and sunshine. She also spoke out against the white whiskey peddlers who preyed on the tribe members, continuing her father’s work as a passionate prohibitionist.
As difficult as it may have been to straddle two civilizations, La Flesche “managed to thread the delicate bicultural needle,” according to Starita. “Those with no trust of white doctors flocked to Susan,” he says. “The people trusted her because she spoke their language and knew their customs.”

La Flesche again shattered stereotypes by continuing to work after her 1894 marriage to Henry Picotte, a Sioux from South Dakota, and the birth of their two boys at a time when women were expected to be full-time mothers and home makers. “If you are looking for someone who was ‘leaning in’ a century before that term was coined, you need look no further than Susan La Flesche,” Starita says. “She faced a constant struggle to serve her people and serve her husband and children. She was haunted that she was spreading herself so thin that she wasn’t the doctor, mother and wife she should be. The very fears haunting her as a woman in the closing years of the 19th century are those still haunting women in the opening years of the 21st century.”
The evils of alcohol that La Flesche railed against came into her home as her husband struggled with the bottle. He contracted tuberculosis, exacerbated by his alcoholism, and died in 1905, leaving La Flesche a widow with two small boys. By this point, the physician needed some healing herself, as her long hours led to chronic pain and respiratory issues. She pressed on, however, and in 1913 opened a hospital near Walthill, Nebraska, the first such facility to be built on reservation land without any support from the federal government. Her hospital was open to anyone who was ill—no matter their age, gender or skin color.
Starita believes that La Flesche, who passed away at the age of 50 on September 18, 1915, faced greater discrimination as a woman than as a Native American. “When I got into the research, I was stunned by how deeply entrenched gender bias was in the Victorian era. White women were largely expected to just raise children and maintain a safe Christian home. One can only imagine where that bar was set for a Native American woman.”
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‘Frankenstein’ Was Born During a Ghastly Vacation
As rain poured down, conflicts between Mary Shelley and her fellow vacationers reached a boiling point.
Image- Frank By Birmingham Post-Herald - Birmingham Post-Herald, January 16, 1910, Public Domain, https://commons.wikimedia.org/w/index.php?curid=149841949
Thunder, lightning and flickering candles. It sounds like the stuff of a horror story—and for Mary Shelley, it was. She wrote her masterpiece Frankenstein when she was just 19 years old, and the dark, stormy summer nights that helped bring her monstrous creation to life were nearly as dramatic as the novel itself.
Strangely enough, the saga of Frankenstein started not with a vision but with a volcano. In 1815, a gigantic volcanic eruption at Mount Tambora in Indonesia choked the air with ash and dust. The eruption killed roughly 100,000 people in its immediate aftermath, but the overall toll ended up being much higher—it is now considered to be the deadliest volcano eruption in history.
The next summer, the warm growing season never came. Instead of sunshine, most of Europe was covered in fog and even frost. Crop failures stretched across Europe, Asia and even North America for three years afterward. Famines, epidemics and political revolts followed. Historians estimate that at least a million people starved in the aftermath of Tambora’s eruption, while tens of millions died from a global cholera pandemic that it unleashed.
During those three years of darkness and famine, some of Europe’s greatest artists created their darkest and most enduring works. Mary Shelley was among them—but when she arrived at Lake Geneva in May 1816, she was looking for a vacation, not literary inspiration. Unfortunately, the weather was so ghastly in Switzerland that she was trapped inside nearly the entire time.
Mary traveled with her lover, poet Percy Bysshe Shelley, their four-month-old baby and her stepsister, Claire Clairmont. At the time, Claire was pregnant with a child by Lord Byron, the groundbreaking poet whose personal affairs had made him one of England’s most divisive celebrities. Most recently he had divorced his wife and, rumor had it, continued an affair with his half-sister. Plagued by gossip and debt, he decided to leave Europe.
After Byron’s departure, the obsessed Claire convinced Mary and Percy to travel to Geneva with her. A few days later, Byron—clearly unaware that Claire would be there—arrived in town. Mary, who had eloped with her married husband when she was just 17 and was subsequently disowned by her intellectual family, sympathized with the scandalous poet.
Percy and Byron, who had been fans of one another’s work, soon formed an intense friendship. They abandoned their other travel plans and rented nearby properties along Lake Geneva. During the frigid evenings, they gathered with the rest of the group at the Villa Diodati, the stately mansion Byron had rented for his stay along with John Polidori, his doctor. They read poetry, argued, and talked late into the night.
The terrible weather kept them inside more often than not. Thunder and lightning echoed through the villa and their conversations turned to one of the big debates of the day: whether human corpses could be galvanized, or re-animated, after death. Mary, who described herself as “a devout but nearly silent listener,” sat near the men and absorbed every word of their speculation about the limits of modern medicine.
As the days plodded on, conflicts between the vacationers began to simmer. Byron was annoyed by Claire’s attempts to enchant him. Mary had to fight off sexual advances from Polidori, who had become obsessed with her. Percy was depressed. By the time three days of rain trapped them inside the villa, tensions had reached a boiling point.
They coped by reading horror stories and morbid poems. One night, as they sat in the candlelit darkness, Byron gave them all a challenge: write a ghost story that was better than the ones they had just read. Inspired by a tale of Byron’s, Polidori immediately complied. His novella “The Vampyre,” published in 1819, is the first work of fiction to include a blood-sucking hero—which many think was modeled on Byron himself.
(Image right - By The Cincinnati Enquirer - The Cincinnati Enquirer, January 16, 1910, Public Domain, https://commons.wikimedia.org/w/index.php?curid=149841849)
Mary wanted to write a story, too, but she couldn’t land on a subject. “I was asked each morning, and each morning I was forced to reply with a mortifying negative,” she later wrote. But one sleepless night, as thunder and lightning echoed off the lake, she had a vision. “I saw the hideous phantasm of a man stretched out,” she wrote, “and then, on the working of some powerful engine, show signs of life.”
The next morning, she could say yes when she was asked if she had a ghost story in mind. Her book, Frankenstein, or the Modern Prometheus, incorporated the eerie setting of the Villa Diodati and the morbid conversations of the poets. The story she later called her “hideous progeny” asks what happens when men pretend they are gods—inspired, perhaps, by the hubris of the company she kept in Switzerland.
Though she did not know it, Mary’s book, which was published in 1818, would go on to revolutionize literature and popular culture. But the lives of the vacationers did not end happily. Polidori committed suicide in 1821. Percy Shelley drowned during a freak storm in 1822, when he was just 29 years old. Byron took the daughter he had with Claire, Allegra, away from her mother and sent her to a convent to be educated; she died there in 1822 at age 5. Byron died in 1824 after contracting a fever.
Of the group, only Mary and Claire lived past age 50. But the book that creepy summer inspired—and its terrifying story of life after death—lives on today.

Image- By J. Searle Dawley - (1915-4-1). "Frankenstein". The Edison Kinetogram 2 (4). Orange, N.J.: Thomas A. Edison Inc.., Public Domain, https://commons.wikimedia.org/w/index.php?curid=2659118
The Bell Witch
The Bell Witch Legend
The story begins in 1817 when John Bell, a farmer of the Red River community (modern-day Adams, Tennessee), came across an odd creature – something the size of a large dog with the head of a rabbit – sitting in one of his fields. Bell's first impulse was to shoot the thing – and so maybe the moral of the story is that, when you shoot first and ask questions later, you shouldn't expect gentle breezes of blessings to follow – but, at the shot, the creature just vanished.
Shortly after Bell took a shot at the rabbit-headed dog, strange sounds began to be heard around the house.
In some versions of the legend, just before this event, John Bell had an altercation with a neighbor, Kate Batts, who claimed he had cheated her on a land deal. Batts was regarded as a witch by the people of the community, and so some versions account for the supernatural events that followed by claiming Batts cursed Bell.
This claim is supported by later events in which the spirit who torments the Bell family identifies itself as 'Kate', but the story works just as well without Batts. The event in the field could be interpreted as, in firing on the 'something', Bell enraged an earth spirit out for an afternoon's stroll. The events that followed, then, would be this spirit seeking revenge on the man who had greeted it so ungraciously.
Shortly after Bell took a shot at the rabbit-headed dog, strange sounds began to be heard around the house: knocking outside when no one was there, banging on walls and doors and roof, the sound of chains clanking, and of something gnawing on wood. A large black dog or wolf was seen in the fields and, as time went on, blankets were pulled from beds at night, voices whispered, and the Bell's 14-year-old daughter, Betsy, was physically attacked. Some invisible entity would slap her and pull her hair.
John Bell kept these events a secret from the neighbors as long as he could, but finally enlisted the aid of his friend and neighbor, James Johnston. Johnston and his wife agreed to spend a night in the house and, though skeptical at first, had the same experiences. Johnston told Bell that the house was haunted by an evil spirit, such as are mentioned in the Bible.
Once word got out, people would travel to the Bell home to ask the spirit questions – which would be answered enigmatically, like riddles – in the tradition of any oracle. It seemed to be able to travel enormous distances in seconds – or be in two places at once – as when it was able to recite the words to two sermons preached at the same time 13 miles (21 km) apart.
As word spread, it reached General Andrew Jackson, who was acquainted with the Bell family as John Jr. and his brothers, Jesse and Drewry, had fought under his command at the Battle of New Orleans in 1815. Jackson came toward the Bell home with a large wagon of provisions, which was suddenly stuck for no reason. After many failed attempts at getting the wheels moving, Jackson said, "By the eternal, boys! That must be the Bell Witch!" and they suddenly heard a disembodied voice telling them she would see them later – and then the wagon was freed and rolled on.
That night, at the Bell home, Jackson's party witnessed one of their number – who claimed to be a 'witch tamer' – attacked by some invisible force and thrown from the house. The entire party left quickly the next morning, with Jackson claiming he would rather fight the British again than take on the Bell Witch.
The spirit focused its attention on John and Betsy Bell (and sometimes the other children) but left John's wife, Lucy, and John Jr. alone. The spirit repeatedly swore she would kill John Bell and, in 1820, she did. He was found dead on 20 December 1820 – poisoned by some strange liquid in a vial no one in the family had ever seen before. When the contents of the vial were thrown into the fire, it exploded in an eerie blue flame.
At John Bell's funeral, attended by a large crowd of mourners, the entity showed up, toward the end, singing drinking songs. It continued to sing and would not stop until the last people had passed out through the graveyard's gates.
With the death of John Bell, it might have been expected that the spirit would leave the family alone, but not so. The entity seemed especially enraged by Betsy's engagement to a young man named Joshua Gardner and tormented her until she called the engagement off in 1821.
The spirit then visited the family and told them she was now leaving but would return in seven years, and, according to the accounts, she did – providing John Jr. with insights into the future – and then was never heard from again. Or, according to some, she never left, is still there in Adams, Tennessee, and always will be.
The Bell Witch History
Arguments over whether the Bell Witch is legend or history have been going on for over 100 years, and that discussion will not be addressed here. The Bell Witch is mentioned, though not by name, in a letter of Captain John R. Bell (no relation to the family) in 1820, but the first full-length account of the story is An Authenticated History of the Famous Bell Witch (1894) by M. V. Ingram, a newspaper editor and writer.
Ingram claimed that he had a manuscript written by Richard Williams Bell, son of John Bell, given to him by R. Williams' son, James Allen Bell, and provides an eyewitness account of the events in the Bell home between 1817 and 1821. Ingram's book, he claims, is a faithful transcript of this account:
The author only assumes to compile the data, formally presenting the history of this greatest of all mysteries, just as the matter is furnished to hand, written by Williams Bell, a member of the family, some fifty-six years ago, together with other corroborative testimony by men and women of irreproachable character and unquestionable veracity.
It may be a strange story, nevertheless it is authentic, not only as recorded by Williams Bell, but transmitted to the present generation of the surrounding country through family reminiscences of that most eventful and exciting period of the century which set hundreds of people to investigating, including Gen. Andrew Jackson, and is recognized in every household as a historical truth.
This sounds very impressive – but there is no record of the "hundreds of people" who investigated, no evidence of flocks of people coming to the Bell home to ask the spirit questions, and no account placing Andrew Jackson anywhere near the Bell home between 1817 and 1821. There is not even any evidence that Jackson knew the Bell family, and no reports from the many said to have attended John Bell's funeral that a disembodied spirit sang drinking songs toward the end of the service.
If the story is fiction, the historical touches lend it weight and ground it in time.
Many historians, folklorists, and scholars have claimed Ingram probably made the whole story up as the manuscript of R. Williams Bell has never been found, or that R. Williams Bell created the fiction, or someone else sometime prior to the letter of Captain John R. Bell in 1820.
If the story is fiction, the historical touches lend it weight and ground it in time. The events did not happen 'at some point' but between 1817 and 1821. The events were not witnessed by 'just anybody' but by General Andrew Jackson, who would become the 7th President of the United States. If the story is an account of actual events, as many claim it to be, then these details are simply part of the family's history.
Conclusion
A story, however, does not need to be 'true' to be meaningful. Folktales, legends, and myths need not to have 'really happened' to resonate with audiences over centuries and across cultures. An insistence on the historicity of the Bell Witch legend can actually detract from it by trying to narrowly define and hold it. Like any folktale, the story needs room to breathe and grow, have details added and others cut or modified. And what that tale means should be open to anyone who hears or reads it – whether they want to take it as fact or fiction.
In his short story, Sonny's Blues, American author James Baldwin's character Sonny says:
No, there's no way not to suffer. But you try all kinds of ways to keep from drowning in it, to keep on top of it, and to make it seem – well, like you. Like you did something, all right, and now you're suffering for it…Why do people suffer? Maybe it's better to do something to give it a reason, any reason.
I can't definitively say what the Bell Witch legend means, but I think it goes to the old question, "Why do bad things happen to good people?" We know that John Bell and his family existed and that they were held in high regard, and, maybe, between 1817 and 1821, they seemingly suffered without cause, having done nothing wrong.
And maybe everything happened just as the details are given in the famous account. But maybe Baldwin is right, and it's easier if you can give suffering a reason – any reason – even a witch that's out to get you whose motives are entirely her own. And maybe that's how the Bell's neighbors explained what they felt was unexplainable – which is what myth and legend often do best – and provided a better reason for suffering than no reason at all.
weekly@StateOfJeffersonRotary.org

Five Tips and Tricks for a Perfect Jack-O’-Lantern
A horticulturalist with the New York Botanical Garden provides advice for prolonging the life of your pumpkin
Megan Gambino - Senior Editor
A few years back, I called Thomas Andres, at the time a researcher at the New York Botanical Garden, with a clear agenda. What advice, I asked, do you have when it comes to pumpkin carving? Do you have any tricks up your sleeve to keep jack-o’-lanterns in good condition through Halloween? His tips were just as handy then as they are now, when I have two young children eager to see their pumpkins last as long as possible.
Andres is a cucurbitologist. Translation: He is a pumpkin expert. And, in the first five minutes of speaking with him, the man had me convinced that the pumpkin is a work of art, even before you get to the carving.
Cucurbitaceae is the family of gourds, pumpkins, watermelons and cucumbers, explained Andres, and within that family is the genus Cucurbita, his expertise. All of the pumpkins we display on our doorsteps at Halloween are from this genus, and most of them are one species. “The typical jack-o’-lantern is Cucurbita pepo,” he said.
Squash breeders have cultivated five species, Cucurbita pepo included, to fit our notions of the perfect pumpkin. “They have [been] bred for the thickness of the fruit stem. Wild pumpkins are very spiny plants. So, they have tried to breed out and get rid of the spininess,” said Andres. Cultivators also select for a bright orange fruit and nice, dark green stems. “That seems to attract people,” he said.
When Andres carves pumpkins, he personally does not take any measures to prevent them from rotting. “It gives them character,” he said. That said, if you’d like to keep your jack-o’-lantern from slumping and growing a little fur, he does have a few tips:
1. Pick a pumpkin that is hard.
Also, make sure that it has no blemishes. “You don’t want them to have any frost damage,” said Andres. “You can tell that by looking at the fruit.” Watery dark spots on the top of the pumpkin are an indication of frost damage.
2. Wait as long as possible before carving.
Andres said that pumpkins tend to rot within a week or so. “But once you carve them, there are a few tricks to making them last a little bit longer.” You can squirt lemon juice on the exterior of the pumpkin, for instance. Lemon juice, as you may know, prevents the browning of fruits, such as apples and avocados (and pumpkins!). The browning is a result of phenols and enzymes in the fruits reacting with oxygen, but acidic lemon juice blocks the enzymes and thereby inhibits the reaction. Vaseline or vegetable oil can also be applied to preserve the pumpkin once it is cut.
3. Use chemicals to protect your jack-o’-lantern.
Spray it with a bleach solution to stave off fungus growth.
4. Temperatures between the upper 50s to lower 60s (in degrees Fahrenheit) are ideal.
When outdoor temperatures stray too far from this, think about bringing your pumpkin indoors. “If you really have a prize-winning carving, and it is not too big a fruit, you could put it in the refrigerator when it is not on display,” said Andres. If the pumpkin is outside during freezing temperatures, it will thaw and inevitably rot.
Master pumpkin carver Ray Villafane once turned the New York Botanical Garden’s massive pumpkins into zombies. Staff refrigerated some of the sculptures’ removable parts, at times, to keep the carvings fresh during a ten-day exhibition.
5. Don’t use a candle to light it up.
“As nice as candles in jack-o’-lanterns are, they really do shorten the lifespan of the pumpkin, since the heat from the flame ends up cooking the flesh,” said Andres. “A flickering light bulb or glow-stick can be used instead.”

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