Poetics and Ruminations

"Dropping, Dropping,

 

     dropping, dropping, / Hear the pennies fall, / Every one for Jesus, / He will get them all.” We used to sing this song in the Sunday school of the church in Meriden, Connecticut, where my father was minister for seventeen years in the ‘forties and early ‘fifties of the twentieth century. I got to thinking of it when, in late July of 2010 I received a book in the mail that I hadn’t ordered. I opened the package while I was at the post office in Dresden, Maine, where I have a mailbox. I stared at the cover, opened it to see if it were inscribed because I do often receive books from friends and other writers as gifts, but I didn’t know the author of this one, Dave Hunt, and the book wasn’t signed, nor was there a review slip enclosed. I couldn’t imagine why Mr. Hunt had sent it to me because it was a religious book and I haven’t had anything to do with religion in decades, nor had I written on the subject, except that in 2009 I had published a book of history — written almost forty years before it appeared in print — titled Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1697. Perhaps, I thought, that was it, but I hadn’t really dealt with the subject of religion per se in that book. 

    I thought that must be it, though. I recalled that when my book came out I had been interviewed by Deirdre Fleming in the Portland Sunday Telegram and I had made a few remarks there — one passage in particular — that might have caused someone to send me this book. I had said, “That was the age when the system in America and in the world, really, was shifting from what we consider sympathetic magic to science, as for instance the shift from astrology to astronomy. It's a fascinating period. This changeover from magic to science is what the Salem witch-hunt was all about. It was the last big clash between science and sympathetic magic.” 

    Ms. Fleming had asked me then, “What can we learn from that period?” I had replied, “There are lots of things we can learn — for instance, the way that witches could be saved in New England in the 17th century was if they confessed to being witches. If you read the whole book, all the accused witches who weren’t hanged in Salem confessed to being witches, and of course, they weren't witches. But some refused to confess, and they weren't witches either. They were hanged. That should tell us something about the ethics of torture. You also learn something about belief and the difference between belief and reality.” 

    “Are those things relevant today?” Ms. Fleming had asked. I replied, “We had a big witch hunt while I was in the Navy in the 1950s — it was called McCarthyism. That was a witch hunt. It is the same thing, exactly. You can learn a lot about human nature. We do repeat history. We're doomed to repeat. We never seem to learn. And there are so many mysterious things that no human being is ever probably going to get to the bottom of, such as “black holes” and “the big bang.” Well, if people have open minds, perhaps they can get their minds around such things, and then believe them. 

    “But believing them is just taking them on faith,” I continued. “Some people take it on faith that there was an initial explosion that created the universe. Other people say God created it, but how do they know that? They take it on faith. The big question is, if God created the universe, who created God? And if there was an initial “big bang,” what came before the big bang? One of these two things is based on science, and the other is based on religion, but both of them are totally mysterious, and people believe in both.” 

    When I got home from the post office I opened the book and read the preface, which was as much of the book as I intended to read. Then I sat down and wrote the author this letter. “Dear Mr. Hunt,” I said,

     “Thank you for sending me a copy of your book titled Cosmos, Creator, and Human Destiny. In your ‘Preface’ you say, ‘Anyone who sets out with an honest heart, an inquiring mind, and a sincere desire to find answers to the most important questions one can face in life will recognize a significant few that must be given priority. Does God exist? What is the origin of the universe and of the life found in such abundance on our tiny planet? What is life and what is its purpose?’ 

    “As the son of a Baptist minister I could hardly have failed to run full tilt into these questions as soon as I was taught to speak. But by the time I was twelve years of age I realized that there are some questions that are incapable of being answered by other human beings, no matter how smart they may be. Today I read this in the newspaper, which is the only reasonable response to such books as yours,” and I pasted into the letter a “Peanuts” cartoon I had recently run across. In the first panel Snoopy is sitting beside his full dish and looking at its contents. He says, “Suppertime…is this all there is to my life?” In the second panel he looks away and says, “Is this the sum-total of my existence? Do I really just live to eat? Is that all I’m really good for?” In the third panel he looks back at his dish and says nothing. In the fourth panel he gets up, bends his head to eat and says, “I must think about that some day.” 

    And then I began to think about the remark I had made in my letter about having lost my father’s faith by the time I was twelve years old and I asked myself, “ Is that true? And when did that process begin?” That’s when I remembered the Sunday school song. 

    In Meriden in those days there was a big department store down on Colony Street called Upham’s. (Parenthetically, now that I think of it, Charles W. Upham wrote a famous book titled Salem Witchcraft.) I loved to go to Upham’s with my mother because when she paid the clerk her money for a purchased item the clerk took a little iron box and stuck the money in it. Then she put the box into a compartment on a sort of trolley and pushed a button. The trolley took off on a railway of sorts — not a vacuum system of the type to be found at drive-in windows of banks these days. It clattered up and away, along the track that led from the counter up to an office that overlooked the store where a cashier sat behind a glass window where she could see everything that went on below her. She took out the money and the invoice, made change, and sent the trolley on its way back to the clerk and my mother. 

    That little railway system made a big impression on me. When we sang about the pennies dropping into the collection basket I imagined, when I was five or six years old, that some such system must be in play so that my Sunday school teacher could get the money to Jesus where he sat up in Heaven carefully watching what we did down here, for the song assured us that Jesus would get all the pennies. I took it on faith that it must be true. 

    But of course it wasn’t, which I finally figured out, doubtless by the time the Tooth Fairy, and the Easter Bunny, and Santa Claus had also gone by the boards. It was disillusioning to realize that my beloved father and my missionary mother could continue to believe such stories into adulthood and even into old age. I devoutly wished that such stories could be true. Perhaps that’s why I became a writer, for I understood, finally, that although those fantasies might not be true in the real world, they could be possible, if but briefly, in the magic world of the imagination, although ultimately that world must not be confused with the real world where sane people live.

 

 Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1694 by Lewis Turco, www.StarCloudPress.com, 2009, ISBN 978-1-932827, jacketed cloth, $54.95; ISBN 978-1-932842-26-5; trade paperback, $39.95, 808 pages. ORDER FROM BARNES & NOBLE / ORDER FROM AMAZON.    

Sad to think of the infinite self-deception religion involves. Freud:

"[Religion] is so patently infantile, so foreign to reality, that to anyone with a friendly attitude to humanity it is painful to think that the great majority of mortals will never be able to rise above this view of life."

Jack

 

As Wesli wrote in "The Universal Leaf,”

 

"Our hopes and dreams must come at last to grief

If they're not wrecked already, partway through

This span of years. We're well aware that worse

Must come to worst. We cower beneath this leaf

Which we turn over to find what we always knew:

No one cares. Not even the universe."

 

Cheers, anyway!

Mir

An Immigrant Ballad

   

 

This poem was written while I was attending the University of Connecticut from 1956-59, after I had graduated from Meriden High School in Connecticut in 1952 and subsequently spent a four-year enlistment in the U. S. Navy. I talk about it a little in the memoir / short story “Father and Son,” which may be found in several of my books (see the footnote below), but others have written about it as well, in particular Jerre Mangione and Ben Morreale who reprinted it in La Storia: Five Centuries of the Italian American Experience:

Listen to Lew Turco read his poem An Immigrant Ballad

My father came from Sicily

         (O sing a roundelay with me)

With cheeses in his pocket and

A crust of black bread in his hand.

He jumped ashore without a coat,

         Without a friend or enemy,

Till Jesus nailed him by the throat.

 

My father came to Boston town

         (O tongue a catch and toss one down).

By day he plied a cobbler's awl,

By night he loitered on the mall.

He swigged his wine, he struck his note,

         He wound the town up good and brown,

Till Jesus caught him by the throat.

 

He'd heard of Hell, he knew of sin

         (O pluck that wicked mandolin),

But they were for the gentle folk,

The cattle broken to the yoke.

He didn't need a Cross to tote:

         His eyes were flame, his ears were tin,

Till Jesus nabbed him by the throat.

 

He met a Yankee girl one day

         (O cry a merry roundelay)

Who wouldn't do as she was bid,

But only what the good folk did.

She showed him how the church bells peal

         Upon the narrow straitaway,

And Jesus nipped him by the heel.

 

My father heard a sermon said

         (O bite the bottle till it's dead).

He quit his job and went to school

And memorized the Golden Rule.

He drained his crock and sold his keg,

         He swept the cobwebs from his head,

And Jesus hugged him by the leg.

 

The girl was pleased: she'd saved a soul

         (O light a stogie with a coal).

No longer need she be so wary:

Daddy went to seminary

To find how warm a Yankee grows

         When she achieves her fondest goal.

And Jesus bit him on the nose.

 

At last he had a frock to wear

         (O hum a hymn and lip a prayer).

He hoisted Bible, sailed to search

For sheep to shear and for a church.

He asked the girl to share his life,

         His choir-stall and shirt of hair,

For Jesus bade him take a wife.

 

My father holds a pulpit still

         (O I have had enough to swill).

His eye is tame, his hair is gray,

He can't recall a roundelay.

But he can preach, and he can quote

         A verse or scripture, as you will,

Since Jesus took him by the throat.

 

         Mangione and Morreale wrote, “The humor here is strikingly reminiscent of Robert Canzoneri’s novel A Highly Ramified Tree (1976). Canzoneri’s father was also a Sicilian immigrant who married, in his case, not a Yankee but a southern woman, and he too became a minister in the Baptist Church.

         “By 1990, after publishing his twelfth collection of poems, there is little or no evidence of the Italian experience in Turco other than the spelling of his surname. His recent collection of poetry, The Shifting Web (1990), is a far cry from the earlier poems about Italian Americans. One critic wrote of it: ‘Dominated by images of snow, shadow, dust and decay, Web ignores urban life and human traffic…Yet it is deeply philosophical.’”

         Although I may not have written a great amount of poetry of late years specifically about “Italian Americans,” I have, indeed, written a lot of prose about my Italian heritage.

After it appeared in First Poems (Golden Quill Press, 1960), “An Immigrant Ballad” was anthologized by George Abbe in his Folkways Records album Anthology of Contemporary American Poetry, 1961 (available today in MP3 download from www.amazon.com/Anthology-of-Contemporary-American-Poetry/dp/B000S5ADN6); in The Collected Lyrics of Lewis Turco / Wesli Court, 1953-2004, www.StarCloudPress.com, 2004. ISBN 1932842004, jacketed cloth, $49.95; ISBN 1932842012, quality paperback, $26.95, 460 pages, © 2004, all rights reserved. ORDER FROM AMAZON.COM, or from www.starcloudpress.com/CollectedLyrics.html. 

 

  

 

It also appears, in the form shown here, with the commentary, in La Famiglia / The Family, Memoirs, New York: Bordighera Press, 2009, ISBN 978-1-59954-006-1, trade paperback, 196 pp., $12.00. ORDER FROM AMAZON, all rights reserved. May not be reprinted without the express permission of the author. 

New England Book Festival Wild-Card Winner, 2009

Lewis Putnam Turco. Satan’s Scourge, A Narrative of the Age of Witchcraft, a book review by Joe Danciger

Satan’s Scourge by Lewis Turco refers in its title to smallpox and also to the punishments applied to those believed to be involved with witchcraft or allied practices, such as alchemy or divination.  This book develops a story spanning the years from 1580-1697, chronicling the sweep from a more superstitious age to the age of science and reason. This book is a must read for anyone interested in early American history or witchcraft and magic.

Satan’s Scourge is rich in detail, and many scenes have a sense of immediacy that makes history exciting. The brilliant and graphic account of the Salem witch trials may be the best and most detailed ever written. By the time the trials begin, we have walked the cow paths of New England with these people and have seen the terrible hardships of colonial existence. These details make the trials all the more poignant. Turco is a descendant of the Putnam family, who were very involved in the Salem witch trials, and on whom the book is centered. One might say without exaggeration that this story is in Lewis Turco's blood.

At the time of "Satan’s Scourge,” in Europe Galileo was publishing and considered to be heretical, while in Salem, Massachusetts, farmers were planting and harvesting crops of corn and wheat. Turco describes the historical and philosophical beliefs of the times so thoroughly that the narration can be wholly readable without resorting to further references. In addition the bibliography and index contain favorites of those who are fond of books on demonology and magic, such as Sir Reginald Scot’s “The Discoverie of Witchcraft.” This anchors the story and lends its own pleasures. On both continents, riches could be gained by feigning or attempting diverse magical practices—and by hunting those who did so.  

The narrative of Satan's Scourge is not without humor: an occasional fool blows up a boat by accident, and some players are reliably unreliable. The legendary Mother Goose appears in her actual person and uses her herbal knowledge on some very bee-stung boys. The people portrayed in the book are documented by Turco’s scholarship.

The detailed and well-researched writing makes reading this book a pleasure: e.g., in a typical passage, “Early in the spring of 1679 John Stebbins of Northampton was working in a sawmill when he began to have trouble with the logs and boards with which he was working. They began to act up in strange ways- falling down by themselves, writhing out of his hands.” Stebbins later dies, covered with spots, and a neighbor is charged with witchcraft.

Written in such an engaging way that it is hard to stop reading, the narrative of Satan’s Scourge tells about a family and a time of superstition that was replaced by science. This book has depth, and goes far beyond retelling witchy stunts and acts of cruelty by stern patriarchs.

From Per Contra, Spring 2010, at http://www.percontra.net/18danciger.htm  

 
Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1697 by Lewis Putnam Turco was the winner of the Wild Card category of the New England Book Festival 2009. The award ceremony was held at the Omni Parker House in Boston, Massachusetts, on Saturday, January 16, 2010, from 7:00-9:30 p.m. with the author and the publisher, Dr. Steven E. Swerdfeger of Star Cloud Press, Scottsdale, Arizona, both present.

 

Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1694, www.StarCloudPress.com, 2009, ISBN 978-1-932827, jacketed cloth, $54.95; ISBN 978-1-932842-26-5; trade paperback, $39.95, 808 pages. ORDER FROM BARNES & NOBLE / ORDER FROM AMAZON  

WICKED

An interview by Deirdre Fleming, Staff Writer, The Maine Sunday Telegram, Sunday, March 15, 2009,

 

Dresden Mills writer Lewis Putnam Turco is out with a book, Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1697, on the deadly and scurrilous witch hunts that plagued Britain and America in the 16th and 17th centuries. After 35 years Dr. Turco has finally had his 800-page historical work on the Salem witch trials published. The 74-year-old award-winning poet was determined not to cut it.

Fleming. Why not?

Turco. I was quite happy with what I had done  — I had researched all that stuff, found out so much information about my mother's family, the Putnams of Salem Village, Massachusetts, which is now Danvers. I really didn't care whether it was published or not.

Fleming. But published it was, and you will discuss this newest book on March 29 at the Augusta City Hall learning gallery at 16 Cony St. What will be the focus of your talk?

Turco. The talk will be on the only trial of a Maine witch that occurred during that period — the trial of Casco minister George Burroughs in 1692. Burroughs was convicted and hanged.

Fleming. When did you actually write this book?

Turco. In 1974 I researched and wrote about the history of the Putnams, as well as all of the witch trails that occurred in New England at the height of the age of "sympathetic magic." The book is told not only chronologically, but also from the point of view of the crystal gazers, alchemists and alleged witches as well as their accusers, other witnesses and clerics. Read in its entirety, the book fully explains the period of time when science was coming into being and those who believed in magic were sometimes hunted down and killed.

Fleming. How did you become interested in this subject?

Turco. I have known about my mother’s ancestors and been interested in the subject since high school, or even before — I had been reading about it for years.

Fleming. Yet for more than three decades, your work and writing were focused on poetry. You taught poetry at the college level since 1960, first at what is now Cleveland State University and then at the State University of New York at Oswego, from which you retired in 1996. Your book on literary criticism, Visions and Revisions of American Poetry, won the Poetry Society of America's Melville Cane Award in 1986, one of many awards your work on poetry has received. Why did this book sit around and not get published?

Turco. I tried to publish it. I wrote around, and publishers said it was too long. I wasn't willing to cut it, so I let it sit for 35 years. I didn't even try to peddle it for most of that time. Then, in 2006, I bought a new computer and decided to type it in. I had actually written the typescript in a spring and a summer, so I took another summer and rewrote it as I went along. — It didn't change much. I tightened it up a bit, but it is largely unchanged. When I mentioned it to my current publisher he asked to see it, so I sent it along.

Fleming. Why make it so long?

Turco. It is the only book that I know of that covers that entire history of witchcraft in England and New England during the period I specify, the year 1580, which is the birthday of my mother’s Putnam ancestor who founded the Putnam dynasty in America, to 1697 when the witch-hunts finally died out for good. That was the age when the system in America and in the world, really, was shifting from what we consider sympathetic magic to science, as for instance the shift from astrology to astronomy. It's a fascinating period. This changeover from magic to science is what the Salem witch-hunt was all about. It was the last big clash between science and sympathetic magic.

Fleming. What can we learn from that period?

Turco. There are lots of things we can learn — for instance, the way that witches could be saved in New England in the 17th century was if they confessed to being witches. If you read the whole book, all the accused witches who weren’t hanged in Salem confessed to being witches, and of course, they weren't witches. But some refused to confess, and they weren't witches either. They were hanged. That should tell us something about the ethics of torture. You also learn something about belief and the difference between belief and reality.

Fleming. Are those things relevant today?

Turco. We had a big witch hunt while I was in the Navy in the 1950s — it was called McCarthyism. That was a witch hunt. It is the same thing, exactly. You can learn a lot about human nature. We do repeat history. We're doomed to repeat. We never seem to learn. And there are so many mysterious things that no human being is ever probably going to get to the bottom of, such as “black holes” and “the big bang.” Well, if people have open minds, perhaps they can get their minds around such things, and then believe them.

But believing them is just taking them on faith. Some people take it on faith that there was an initial explosion that created the universe. Other people say God created it, but how do they know that? They take it on faith. The big question is, if God created the universe, who created God? And if there was an initial “big bang,” what came before the big bang? One of these two things is based on science, and the other is based on religion, but both of them are totally mysterious, and people believe in both.

Fleming. Do the same sorts of wrestling matches over ideas continue throughout history?

Turco. Right now there is a witch-hunt going on. We are looking for terrorists. And to a lot of people, anybody with a Muslim background is one. That is not a lot different.

Fleming. Are there others?

Turco. There is a small witch hunt getting started — it is the witch-hunt over the woman who had octuplets. The grandmother is getting threats, and the young “octomom” is getting threats. What is the most rational thing to do? To say, “forget all that, and take care of the babies.” The babies are there. Stop trying to blame the mother. So she's crazy — that's past. That's a good example of a modern witch-hunt.

Fleming. Do you think you'll write more on witchcraft?

Turco.  I doubt it. I'll be seventy-five years old in May. I'm not young, and can't really take on a huge project at my age. So I doubt I will. I will keep writing, though, and I'm giving that talk at Augusta City Hall that you mentioned. I went through my book and got all the information on the minister there in Casco who was hanged in Salem, and put it together as a lecture for this event. And in the summer I’ll be giving another such lecture in Connecticut on the Wallingford witch-hunt that took place about the same time as the Salem event. So I’m still fiddling with the subject to a degree. 

 

La Famiglia / The Family: Memoirs and Poems

Barnes & Noble 

OCTOBER 2009

This book of memoirs and poems is available from all booksellers:

Bordighera Press

John D. Calandra Italian-American Institute

Dr. Anthony Julian Tamburri, Dean

Queens College/CUNY

25 West 43^rd Street, 17^th Floor

New York NY 10036

 

VIA Folios 57

ISBN 978-1-59954-006-1

LOC Control No. 2009905032

Trade paperback, 196 pp., $12.00

 

 

From the cover:

Lewis Putnam Turco is the author of some fifty volumes in the genres of poetry, fiction, and nonfiction including books, chapbooks and monographs. The most recent of these include The Museum of Ordinary People and Other Stories, published in 2008, and in 2009 Satan’s Scourge: A Narrative of the Age of Witchcraft in England and New England 1580-1697, a history of the period when science began to displace religion in the western world and of the settlement of Colonial America where his mother’s family, the Putnams, were deeply involved, on both sides of the issue, in the great Salem witchcraft craze of the Massachusetts Bay Colony in 1692.

It is as a poet, however, that Lewis Turco has primarily been known. His First Poems appeared in 1960 as a selection of the Book Club for Poetry. The Collected Lyrics of Lewis Turco / Wesli Court 1953-2004 — the latter sobriquet being an anagram pseudonym under which Lewis Turco has published most of his traditionally formal poems — appeared in 2004. Three years later, in 2007, Fearful Pleasures: The Complete Poems of Lewis Turco 1959-2007, a gathering of his non-traditionally written poems, was published. 

Founder of the Cleveland State University Poetry Center in 1962 and of the creative writing program at the State University of New York College at Oswego in 1968, Turco’s first book of criticism, Visions and Revisions of American Poetry, won the Melville Cane Award of the Poetry Society of America in 1986, and his A Book of Fears: Poems, with Italian translations by Joseph Alessia, won the first annual Bordighera Bi-Lingual Poetry Prize in 1998.  In 1999 he received the John Ciardi Award for lifetime achievement in poetry sponsored by the periodical Italian Americana and the National Italian American Foundation.

Author of “the poet’s bible,” The Book of Forms: A Handbook of Poetics, a seminal work — currently in its third edition — in the development of the Neo-Formalist movement in the U. S., in 2008 Lewis Turco received the Robert Fitzgerald Prosody Award given by the West Chester University Poetry Conference. In 2000 he received an honorary degree from Ashland University in Ohio, and this year he received a second honorary doctorate of humane letters from the University of Maine at Fort Kent.

La Famiglia / The Family, Memoirs, New York: Bordighera Press, 2009, ISBN 978-1-59954-006-1, trade paperback, 196 pp., $12.00. ORDER FROM AMAZON

Satan's Scourge published!

          The mammoth manuscript that I began thirty-five years ago, in 1974, 

Satan’s Scourge,

A Narrative of the Age of Witchcraft

in England and New England 1580-1697

  

by Lewis Putnam Turco

 

was finally published today, May 2nd, 2009.  A number of people have ordered copies, which have been mailed, and many others have asked for details; here they are, together with the Foreword and Acknowledgments: 

 

Product Details:

ISBN: 978-1-932842-26-5 (soft cover) $39.95

Publisher: Star Cloud Press

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Scottsdale AZ 85254-5418

Web site: http://www.StarCloudPress.com

e-mail: StarCloudPress@aol.com

Date of Publication: May 2009

Page Count: 800+ including index

Format:

soft cover, ISBN 978-1-932842-26-5, $39.95

jacketed cloth, ISBN 978-1-932842-27-2, $54.95

 order on-line or by mail from

www.starcloudpress.com/SatansScourge.html

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no extra charge for copies inscribed by the author

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This is the first review of the book:

Press Herald  

 

FOREWORD AND ACKNOWLEDGMENTS,

Satan’s scourge, A Narrative of the Age of Witchcraft in England and New England 1580-1697 is a book of history, a chronicle of the period when the Age of Sympathetic Magic, which had been the system by which mankind operated from time immemorial, was beginning to shift over to the Age of Science, “The New Philosophy,” by which the world would be increasingly governed from then forward. The main focus of the book is upon the Putnam family of Buckinghamshire, in England, from the birth of John Putnam, born in 1580, some of whose descendants would be deeply involved in the last gasp of sympathetic magic, the great witchcraft explosion of Salem Village, Massachusetts, in 1692, which is the climax of the book.

The volume not only looks at all the witchcraft cases in England and New England during the period covered, but it also tells the stories of the major scientists and Adepts of sympathetic magic (often the two were the same) in Europe and America. The effect is twofold: First, the method is strictly chronological, unfolding like a tapestry year by year. As one thread of the tapestry swells and tapers off, others appear and interweave with one another. Second, the history is told from the point of view of common people, the Puritans of England and New England primarily, but also the crystal gazers, alchemists, alleged witches and their accusers, and those ordinary citizens caught up in the webs woven by plotters, liars, “possessed” children and their parents, and, of course, the clerics.

Furthermore, this is the period when America was settled, when Oliver Cromwell and the Roundheads carried out their Puritan revolution, and all the politics and machinations of the relevant sovereigns and courtiers of the period are also a part of the tapestry here woven.

One is probably saying to oneself at this point, “It’s too complicated and confusing.” But when one begins to read the book one discovers that things start out clear, and they stay clear throughout. Everything in it is true. All the incidents took place in the real world, according to my historical sources (which are exhaustive — A bibliography is appended), and this depiction of the Salem witchcraft trials is the most complete and accurate that has ever been written, many errors and misprisions having been corrected.

I wish to acknowledge those who have helped and inspired me in this project. The first person to encourage my writing on the subject was Dr. Eleanor Michel of Meriden, Connecticut, High School for whose 11^th grade English class in 1950-51 I wrote an addendum — an extra concluding chapter, a postscript — to The House of the Seven Gables, in the style of Nathaniel Hawthorne [http://www.nightsandweekends.com/articles/09/NW0900132.php].

At about the same time four of us at Meriden High founded the Fantaseers Science-Fiction Reading Club which grew to include (Rev.) Ben Barnes, Pierre Bennerup, Bill Burns, (Prof.) Lindsey Churchill, the late Phineas Gay, (Rev.) George Hangen, George Lallos, the late Jack Rule, (Rev.) Ray Staszewski, George Veillette, (Rev.) Arthur von Au, and Paul Wiese — the Black Thirteen who provided me with Faustian fellowship, evil escapades, vile volumes, and the opprobrious opportunity to do my second (very imaginative) writing on the subject of the Salem Village witchcrafts: A Senior Day skit, a photograph of which appears on page 139 of my book Fantaseers, A Book of Memories, published in 2005 [also by Star Cloud Press].

Next, I beg the indulgence of the Research Foundation of State University of New York for providing me with a Faculty Fellowship during the summer of 1974, under which I was to write a volume of poetry but, inasmuch as I had begun this book in the spring, I finished the first draft instead. I did nothing with it thereafter beyond query a few publishers who seemed not much interested in it because of its length, so I put it away until the spring of 2006 when I rewrote it as I typed it into my new MacBook Pro computer.

I wish to express my deep gratitude to several librarians for their help in my research: Eleanor S. Adams of the American Antiquarian Society, Worcester, Massachusetts, for her early and kind assistance; Dorothy Mozley, Genealogy and Local History Librarian of the Springfield City Library, Springfield, Massachusetts, for her help with the Springfield witchcraft cases of 1646 and 1651, and Cecilia Caneschi, Reference Librarian of the Meriden, Connecticut, Public Library for her great help with the Benham Wallingford witchcraft cases of 1691, 1692, and 1697.

The description of the Vale of Aylesbury at the beginning of this book is in fact very largely that of Eben Putnam, not myself, taken from his Putnam genealogies (see Bibliography). Inasmuch as he explored the area, and I have not, I thought it as well to leave his descriptions largely as he wrote them. I thought it fitting, too, that this scholar of the Putnam family, who spent such enormous amounts of time and work researching his people, thus making the Putnams one of the most thoroughly documented families in America, ought to leave his imprint on these pages in some way other than statistically, for his two genealogies were published in limited editions (though I have made them available from University Microfilms International of Ann Arbor, Michigan).

Over the years I have met or known many people who are descended from the folk depicted here including my dear friend, the late poet Constance Carrier of New Britain, Connecticut; Curtis Disbrow, the husband of my sister-in-law Anne Disbrow of Meriden; my cousin-in-law Gary Getchell of Cedar Grove, Maine; Lindsey Churchill and the late Jack Rule, both Fantaseers; the Maine artist Margaret Macy, a descendant of Rebecca Nurse; the Cleveland poet Mary Oliver; the late novelist John Cheever, who angrily informed me in my living room in Oswego, New York, that the character Ezekiel Cheever of Salem Village was fictional, having been invented by Arthur Miller for his play The Crucible — John did not stop fuming until I showed him his forebear’s testimony in the Salem Witchraft trial records; my correspondent of almost forty years, the great fantasist Ray Bradbury, and there were two Drs. Mather, father and son (but doctors of medicine, not divinity — both Roman catholics!) in Oswego where I lived and taught for thirty-one years at the State University of New York College at Oswego, and where I wrote the first draft of this volume.

I wish to express my deepest gratitude to my wife, Jean, who helped me with the chore of working on the index of this book, the most grueling task she has suffered since the school year 1968-1969 when she carried most of the physical labor of typing and editing two manuscripts, The Spiritual Autobiography of Luigi Turco, my father, and The Literature of New York: A Selective Bibliography of Colonial and Native New York State Authors.

Lewis Putnam Turco

Dresden Mills, Maine

Tuesday, December 2^nd, 2008

 

REMARKS

Camden, Maine

March 31, 2009

To: Lewis Turco

Dear Sir:

I have to admit enjoying your lecture of Sunday, March 29, in double time (military term) because of its double concentration on witchcraft and Reverend George Burroughs. Then seeing your volume, Satan's Scourge, on the front table I realized you may have written the most comprehensive modern treatment of the epic yet. And I suppose you have.

But prime purpose of this letter is to say I have begun to read your tome and greatly thank you for the labors you invested in it.

Sincerely,

Robert Manns

Playwright

 

Libby, Montana

Putnam Turco —  

I just received Satan's Scourge, and what an enormous work it is. I've only had time to flip through it but already love an incident with two guys, a clay pipe and a horse's ass. 725 pages and over 80 pages of index! It is extremely rare that a piece of scholarship is also so readable. You are the right kind of writer to do scholarship; to show them that the material can be assembled and even analysed…and yet be a page turner.

If I can conquer this thing in a decent time range, I'd love to try a review. Is there some place you'd like me to try to get it in — a literary journal, maybe, and the name of an editor who would think the was a good idea? I'd like to help you sell it.

So congratulations on getting yet another major book out of your thickening brain.

John Herrmann

Novelist

 

John,

Thanks for your great letter! Yours is the first response to the book that I’ve received from a writer, and it means a lot to me to hear what you have to say about its readability.

Lew

Lew,

Your history makes me breathless. It doesn't stop for even a coffee break. I don't know what I could say about it other than it is a complete — over-complete — readable tracking of a great evil by well meaning people — your relatives, mostly. I can do a paragraph for Amazon.com, but I am not the reviewer for this. If you've read any of Blake Bailey's biographies (most recent, Cheever, but the Yates book is relentlessly complete) I would say that they are fine, but what's to review? I guess I'm just not able to review anything other than fiction, and then not all fiction, as I did the first review of Solzhenitsyn's August 1914 and could only review the awful language of the translation. I guess because S's work has always been mostly history. But I will say that your Satan book does not dramatize, and that's the stuff that I would pick up for reviewing. In the end, the whole thing moves too fast for me to find a place to begin talking about it. I will say that I was stunned at many of those really nutty women.

At times your narration seems to be slightly 17th century. Maybe not "your" prose but your sources' choices of expressions?

John Herrmann

 

John,

The dialogue in Satan’s Scourge is the actual recorded words of the original characters in it. What I did is go through the depositions of the witnesses and the trial records, and if someone said that something happened at a particular time, in a particular place and year, I simply moved the incident being described back in the chronology to the point where the witnesses said it happened. Therefore, nearly all characterizations of people and descriptions of events are taken from the actual dialogues and monologues of the people involved. That’s why the language in the mouths of the people speaking it is archaic, because it is, indeed, archaic language.

The only characterizations of people in the book that I invented are derived from the horoscopes I cast of the main characters on their birthdays (knowing beforehand, of course, how things developed in their stories). I hope that does two things: Gives the reader an opening sense of the adults those characters would become and portents of the events in which they were eventually involved.

I’m glad you like the book.

Lew

Beacon, New York

Congratulations, Lew.

I hope it fares well. I've talked it up to a few folks and passed on the link to your site for orders. I never wrote a review but I might get to that yet. Trying to keep a day job gets tough enough some days.

For me, it rekindled a fascination I had with the competition between magic, science, and religion. I had always thought that science won, and that was it — reason would reign for good. But our need or desire for religion and magic are like an addiction, and we must ever be watchful of that, just as a real addict knows that the bottle is not the solution, and causes more harm than the immediate pleasure or feeling of safety it brings.

For what it's worth, it reminds me of a song written by one of my favorite musicians, Neil Peart, of the Canadian band called Rush:

Witch Hunt

The night is black

Without a moon

The air is thick and still

The vigilantes gather on

The lonely torch lit hill

 

Features distorted in the flickering light

The faces are twisted and grotesque

Silent and stern in the sweltering night

The mob moves like demons possessed

Quiet in conscience, calm in their right

Confident their ways are best

 

The righteous rise

With burning eyes

Of hatred and ill-will

Madmen fed on fear and lies

To beat and burn and kill

 

They say there are strangers who threaten us

In our immigrants and infidels

They say there is strangeness too dangerous

In our theaters and bookstore shelves

That those who know what's best for us

Must rise and save us from ourselves

 

Quick to judge

Quick to anger

Slow to understand

Ignorance and prejudice

And fear walk hand in hand...

Paul Austin

Software Tester

ATHEISTS ALERT!

Dresden Mills, Maine, 1 September 2008, Special to the Dresden Mills Gazette. Attention atheists and agnostics! There may be a God after all, according to Clerics Anonymous of St. Paul, MN.

After a flawless and spectacular Democratic National Convention John McCain, the presumptive Republican nominee for the highest office in the land on Saturday, August 30, reached out into left field and chose as his running mate someone no one, excepting former congressman Newt Gingrich, had ever heard of: forty-four year old Sarah Palin, first term governor of the State of Alaska.

       Governor Palin has been in office for twenty months, thus having more executive experience, according to Republican sources, than the Democratic nominee Barack Obama. Fox News savants point out the fact that she also has more foreign policy experience because it is just a few miles from the last island of her state to Siberia. And she has more military experience because she is head of the Alaska National Guard, a menacing troop of around 4000 men and women (less than a full brigade of 5000 members, generally commanded by a colonel) drawn from the state’s population of 670,053 of whom, according to the Bureau of the Census, 83,220 or more than 12% are disabled, including her youngest child who has Down syndrome.

       Ms. Palin has many other attributes that make her the best possible pick to be McCain’s veep: she is a member of the N.R.A. and she loves outdoor sports including fishing and hunting moose in her back yard. She was point guard, captain and prayer leader of her Wasilla High School basketball team where she won the sobriquet, “Sarah Barracuda” for her ball-hawking skills.

       No slouch as a competitor in other venues, Ms. Palin won the Miss Wasilla beauty contest where, for her talent performance, she played the flute and won “Miss Congeniality,” finishing in second place in the subsequent Miss Alaska pageant, thus winning a college scholarship to Hawaii Pacific College in Hilo, Hawaii, where she majored in Business Administration for one semester before transferring to the elite North Idaho College in 1983, where she majored in Communications-Journalism, thus qualifying her to be McCain’s Director of Communications as well as Vice President, and minored in Political Science, taking her B.S. degree in 1987.

       Gov. Palin began her political career in 1992 when she ran for the Wasilla city council on the theme, “A safer, more progressive Wasilla.” She won her seat, serving two terms and supported a new sales tax for the town. Ms. Palin ran for Mayor of Wasilla, Alaska, a town of 6,715 residents, in 1996. Her win propelled her to the lofty office she now holds.

       After many and sundry vicissitudes, Ms. Palin ran for governor and succeeded in 2006, becoming the youngest chief executive of the state at the age of forty-two. She is a right-to-lifer, which is a very good thing, because it turns out that her seventeen-year-old-daughter is unmarried and pregnant.

Gov. Palin made plain in her first appearance with John McCain that she fully expects all former Hillary Rodham Clinton supporters to switch to her party and support McCain because they are female and so is she. "Together we can smash that glass ceiling that Hillary put millions of cracks in."

       When asked to comment, Senator Barack Obama replied, “I have nothing to say except that I am a Christian and I believe that God is good.”

       ______________________________________________________

COMMENTS:

Uh ... wait, don't tell me - I think I got it 

... you don't think much of her. Hey listen, 

who knows ... maybe she'll surprise everyone 

and pull it off - you have to admit, she pro-

bably appeals to a lot of moms out there-you 

know, "gee she's just like us" kinda' thing 

- not that that qualifies her to have the 

biggest job in the world, but listen, nothing

shocks me anymore. I'm so shell shocked with 

governors, senators and presidents with all 

their dalliances - that by today's standards

 a Veep with a daughter having a baby out of

 wedlock is chump change. Let's give her a 

chance - maybe when she gets into office, 

she'll head the Planned Parenthood Chapter

in Washington!!!  

Ann

Thanks, Lew! 
I read your "Atheists Alert" just now. What a hopeless,
 clueless bunch this GOP is, and McCain in particular! 
But I think Obama is right to turn aside commentary 
on this pitiful situation: we don't want to risk arousing 
sympathy for the Alaskans, as that could make them 
seem "beleaguered" and garner more Republican 
votes, God forbid. (Ooops! Forgot: He doesn't exist.)
Rhina
Lew,
This is pretty good...
http://www.funnyordie.com:80/videos/ea0b05d406
Jerry
It would seem that by Ann's standards we should let just anyone have a chance at being VP.

Paul

Actually, Paul, I think that just anyone could have done a better job than Dubbya and Cheney.

Lew

The Story of an Italian Protestant

This is the story of my father told almost in his own words, with just a little elaboration and interpolation from me, but quite a fair amount of paraphrasing. It is a story that needs to be told because, as Charles J. Scalise wrote in his essay, “Retrieving ‘WIPS’: Exploring the Assimilation of White Italian Protestants in America,” “This study explores the assimilation of the WIPS [an acronym taken by Prof. Scalise from his title phrase] into American culture and seeks to offer some possible explanations for their general invisibility in historical studies of Italian Americans.” (1}

This is not the first time I have tampered with my father’s work which I edited after his death in 1968 as The Spiritual Autobiography of Luigi Turco and donated in 1969 to the Center for Immigration Studies of the University of Minnesota at the request of its Director, Rudolph J. Vecoli. (2) The manuscript consists of three parts, “A Brief Story of My Life,” “The Wisdom of the Bible,” and “A Letter to My Son” [which may be found elsewhere on this blog] — that is to say, yours truly. After he had done his “Autobiography” and his “Letter,” at the very end of his time, my father worked largely on translating some of my poems into Italian — not out of any literary consideration, but out of a desire to understand his older son. This is clear from some of his letters. He thought in Italian, and in order to communicate, he had first to translate his thoughts into English. The reverse was true as well — in order to understand English, he had to translate into Italian.

On several occasions, particularly in an earlier letter he had written me on September 16, 1957, he had asked me to help him out: “I am sending this copy to you of the story of my life for correction of my English. My greatest trouble is my English language. I am determined to master it as best as [sic] I can. So, please teach me as much English as you can. Correct this paper for me and … show me all my mistakes of grammar, punctuation, construction, ect. [sic].” (3)

Luigi Turco was born in Riesi, a rural community in south central Sicily, on the 28th of May 1890. His surname means “Arab,” and it dates from the period when, during the ninth and tenth centuries, Sicily was ruled by people who had derived from the Middle East (confirmed by a haplogroup G [M321] DNA analysis made by the National Geographic Society’s Human Genome Project in 2006) and who entered Sicily from North Africa. No doubt that means his ancestors were Muslims [see "Deep Ancestry" elsewhere on this blog]. (4) However, “It goes without saying,” he wrote, “that, being an Italian, my faith was that of the Roman Catholic Church.” (5)

Lost Faith

Theresa the wonderful nun
Believed in the Father, the Son —
But what was a Ghost
More holy than most?
A Mother was needed, not none.

Case in Hand

Cast: Priest
Demon
Chorus I (female)
Chorus II (male)
Hula Dancer
The Four S’s: Spite
Sprite
Splice
Spice
Bright Coin
Voice

Scene: Someplace, perhaps Limbo. The above group is standing in various positions and attitudes on a bare stage. They are all more or less grouped together excepting the Voice, which is invisible. The Priest is apparaently trying to conduct a service, but no one is paying much attention to him. The two choruses are assembled to either side of the stage.

Priest: Hail Mary...,

Chorus I: Our Father...,

Priest: Mother of God —

Chorus II: Which art in Heaven?

Demon (aside): For the nonce they’ve struck
a most unfortunately unhappy medium.

Hula (gyrating): Larrup, larrup —
thus it goes, thus and so:
up around-about
and in between....

Priest: Blessed art thou among women!

Sprite (coming to attention): Right you are, Padre-o!

Spite: Yes, he’s hit it.

Splice: He’s struck it, all right.

Spice: Hit it again, Padre-O —
put a little more JIVE into it
this time, though.

Priest (flustered): Blessed is the fruit
of thy womb....

Spite: Fruit of her womb?

Splice: Fruit of whose womb?

Spice: Womb, womb,
rhymes with doom.

Sprite: Whom shall I say has called
whose womb home?

Bright Coin (screaming): Well, I’ll tell the world
whose doom was sealed in the womb!

Four S’s: Well?

Choruses: Well?

Demon & Priest: WELL?

Bright coin (spinning on its edge): Yours.

Deep Ancestry

Almost all my life I have known that my last name, Turco, in Italian means what it says: “Turk.” It dates, I understand, from the period of the Arab rule of Sicily from the ninth to the tenth centuries, and it is not an uncommon name in Sicily where my father was born. Since there was no such place as Turkey at the time, the word simply means “Arab” or “Moor”; moreover, according to Halbert’s (1), a Turco family coat of arms can be found in Rietstap Armorial General, and the shield is described as “Silver with a Turk, facing front, dressed in a blue tunic and red pantaloons; wearing a red turban on his head, holding in his right hand a silver scroll, and in his left hand a silver scimitar trimmed gold. Family mottos are believed to have originated as battle cries in medieval times, but a motto was not recorded with the Turco coat of arms.”

[This essay is from La Famiglia / The Family, Memoirs, New York: Bordighera Press, 2009, ISBN 978-1-59954-006-1, trade paperback, 196 pp., $12.00. ORDER FROM AMAZON]

However, I am something of a cynic, and I have long believed in an adage that would serve well for any family’s motto: “It is the wise child that knows its father.” Since everyone has trampled over Sicily since time began, including Sicils, Greeks, Romans, Carthaginians, French, Vikings, Normans, Danes, English, and so on ad infinitum, many of them raping and pillaging as they wandered across the countryside, I assumed that somewhere along the line there must have been a break in the chain and that my name might as easily have been Smith or Jones as Turco. So when it became possible, I decided to have my DNA tested to see where I really came from.