Supernatural Lore of Ohio

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INTRODUCTION

THE GREAT SERPENT MOUND

Which when the Lord God heard, without delay

To Judgement he proceeded on th’ accus’d

Serpent though brute, unable to transferre [sic]

The Guilt on him who made him instrument

Of mischief, and polluted from the end

Of his Creation

—John Milton, Paradise Lost

Leaving the wagon, we scrambled up the steep hillside, and pushing on through bush and briar were soon following the folds of the great serpent along the hilltop. The most singular sensation of awe and admiration overwhelmed me at this sudden realization of my long-cherished desire, for here before me was the mysterious work of an unknown people, whose seemingly most sacred place we had invaded.¹

—F.W. Putnam

Welcome to the strangest place in Ohio.

The world is full of ancient sites of forgotten spiritual power—sacred places where the natural and the supernatural overlap. Some may be surprised to know that one of the most mysterious enigmas left to us from ancient people is located in Adams County in central Ohio—that perplexing earthen monument known as the Great Serpent Mound.

To add to the mystery, this location is apparently not random. Sometime in the late Carboniferous or early Permian epochs, about 300 million years ago, a meteor slammed into the earth at the exact spot that would later house the monument.²

Seeing the mound from the ground is rather unimpressive, as it only rises to 3 feet. However, after climbing the observation tower and seeing it from above, one discerns the figure of a gigantic snake that is 1,348 feet long. The tail is coiled into a spiral, much like the designs seen on some megalithic stones in Great Britain. The other end, the head, is a massive triangle, apparently representing the serpent opening its mouth to swallow something. This intended feast is an egg-shaped earthwork located just outside of the snake’s mouth.³

Among those who have wondered at the meaning of this megalith was Frederic Ward Putnam, the curator of Harvard’s Peabody Museum of Archaeology and Ethnology. Looking to the religious symbolism of the serpent, he wrote, Was this a symbol of the old serpent faith, here on the western continent, which from the earliest time in the religions of the East held so many people enthralled, and formed so important a factor in the development of succeeding religions?⁴

To compound the mystery, Putnam noted that the Great Serpent Mound is not entirely unique. There is another similar prehistoric earthwork of a long serpent, but it is rather doubtful that there was ever any contact between the other builders, as the other snake is located in Argylleshire, Scotland.

While the two groups of ancient people did not communicate with each other across an ocean, there is little doubt that their versions of the same monument served a practical and spiritual function. Both serpents’ heads point west, and the tails end in the same baffling spiral. Following the greatest mass of the body would allow one to calculate the time of the various solstices. The head of the serpent marks the sunset at the summer solstice, while the end of the spiraling tail marks the rising of the sun at the winter solstice.⁵

Aside from being a calendar, it has been hypothesized that the monument also serves as a compass. The shape of the snake has been connected with the constellation Draco. The bright star in this group, Alpha Draconis, more commonly Thuban, was employed in ancient times as the North Star.

While it was undoubtedly a temple, a calendar and possibly a compass, one thing that the great serpent was not was a burial place. There are countless Indian burial mounds located throughout Ohio, but excavation work at the site has not revealed any burials.

A sketch of the Great Serpent Mound in Adams County. From the collection of the Public Library of Cincinnati and Hamilton County.

The mysteries are endless. Even the most basic question remains unanswered: who built this mysterious effigy mound? This fundamental issue is a source of contentious debate. As there are no skeletons or artifacts to guide investigators, the matter must be answered by other means. Some archaeologists have evidence to prove that the architects were from the Adena culture (800 BC–AD 100). Other scientists have equally strong proof that the builders were from the more recent Fort Ancient culture (AD 1000–1650). If one visits the mound on a day when there are two groups of scientists working at the same time, beware—at any moment, they might start throwing rocks at each other, defending their particular theories.

The bigger question remains unanswered: why was this monument constructed? Why a serpent?

Theories of the purpose abound. Reverend Edmund Landon West was convinced that this spot in central Ohio was the actual location of the Garden of Eden. In 1909, the preacher stated that there was no doubt that this was a representation of the Genesis serpent in the Garden of Eden, which was located at this exact spot. The oval shape by the mouth, he postulated, was the forbidden fruit. To back up this unique interpretation, he turned to scripture: By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.⁶

The good reverend seemed to have forgotten that Eve ate the fruit and then gave it to Adam, who, in Eve’s defense, was right next to her and did absolutely nothing to stop her. There is no mention of the serpent eating the fruit.

Putnam’s map of the Great Serpent Mound and the surrounding area. From the collection of the Public Library of Cincinnati and Hamilton County.

Visitors have come from all over the world to gaze at this mystery from the past. Preserving the monument has been a struggle over the years. Putnam and other early archaeologists fought to have the State of Ohio guard the integrity of the mound. In 2008, the United States submitted the Great Serpent Mound and some other Native American earthworks to be included in UNESCO’s prestigious World Heritage List. Ohio’s baffling serpent would join such marvels as the Giza Pyramids, Stonehenge, the Taj Mahal and the Great Wall of China.⁷

The protection of the mound is certainly necessary. Some people do strange things at ancient spiritual sites. In 2012, a New Age group called Unite the Collective buried a number of muffin-crystal-thingies in the mound. Yes, that is what they actually called them. These were small muffin-shaped devices that were intended to reactivate the orgone or spiritual energy of the great serpent.⁸

The philosophy behind this relates to the teachings of modern mystic Wilhelm Reich. Reich preached that orgone was a life force similar to the concept of chi or prana. Reich sold devices to enable people to use their orgone. This quickly attracted the attention of the U.S. Food and Drug Administration, which, in the 1950s, prosecuted Reich as a modern snake oil salesman.⁹

Visitors today are not allowed to go beyond a barrier and actually walk on the mound, but sadly, members of the orgone-activating collective blatantly disregarded these rules. At the same time that they were burying their devices, other members of the group were hopping up and down on the fragile monument as though they were children at a playground. Not only did this cause damage to the ancient site that people were trying so hard to preserve, but it also showed extreme disrespect to the Native Americans who labored to build the effigy and regarded it as a spiritual center of their existence.

The group was so proud of its actions that it posted a video of the event on YouTube. However, it has since been taken down, possibly because someone realized that they were providing evidence of a crime.

In 1987, at the time of the Harmonic Convergence, numerous New Age devotees visited the serpent. These people were well behaved and respectful of the site. They preferred meditation to trespassing.

Like many megalithic monuments, the Great Serpent Mound has more than its share of supernatural events. Just walking along the visitors’ walkway around the great serpent, one might feel somehow out of place, as though intruding on a space where people have no business.

In 2014, a young man and his girlfriend snuck into the area after dark. Having heard about numerous supernatural occurrences in the monument, including UFO sightings, they wanted to see it for themselves. They were not disappointed. At first, they heard a buzzing sound, which became louder as they approached the mound. (They did not disrespect the people who built the mound by crossing the barrier.) Soon, they saw three balls of orange light following the shape of the serpent, going from head to tail over and over again. As this was happening, both could detect a curious burning smell in the air.

When the girlfriend inadvertently made a noise, one of the balls of light suddenly stopped. In an instant, all three of the lights shot up into the air, and just as quickly, they were gone.¹⁰

Art Caruso from Youngstown, accompanied by three female assistants, was granted permission to take scientific measurements of the serpent. They must have picked the wrong day, as a series of bizarre events took place. One assistant, a young woman named Sue, actually vanished in front of Caruso. She reappeared a moment later, stating that Caruso had disappeared to her. Another assistant, Beth, went into a trance and began to converse in a strange language.

These phenomena are reminiscent of the events that occurred to Paul Devereux and his Dragon Project team doing work at various prehistoric megaliths in Britain, particularly at the Rollright Stones at the Oxfordshire-Warwickshire border. Among the inexplicable events experienced at this megalithic site was the sighting of a ghost gypsy caravan.¹¹

There have been many other supernatural experiences reported over the years. Many people who visit the serpent have glimpsed curious shadows moving about. Some have heard the footsteps of those people who labored to build the monument. Even walking along the pathway around the serpent, some sensitive people claim to feel a kind of energy emanating from the ground.¹²

Whatever the original purpose of the Great Serpent, there is no doubt that this is indeed one of the most mysterious sites in the world—and certainly one that is worth a visit.

Thus in this mystifying and apparently haunted spot near Chillicothe, we begin our journey to the strange side of the Buckeye State. Let us now proceed to a banquet of the bizarre—the supernatural lore of Ohio.

1

A SUPERNATURAL BUFFET

VAMPIRES, BANSHEES AND THEIR KITH AND KIN

And there shall the beasts of the desert meet with the jackals, and the wild goat shall cry to his fellow; the Lilith also shall settle there, and find for herself a place of rest.

—Isaiah 34:14

Today popular culture, films and books portray the vampire as a teenage heartthrob—an alluring, sexual creature with Mephistophelean charm. However, when looking at actual cases of vampirism in the Old World, there is nothing romantic or seductive about the entity. The overwhelming consensus is that the undead creature does not bring about lovesickness—it causes death and decay.

The vampire is a parasite, a demonic being trapped in a limbo state between life and proper death and an entity that steals the vitality from its victim to sustain its own unnatural existence.

According to folk belief, witches, as well as those who committed suicide and those who led lives of incredible evil and ungodliness are sometimes doomed to return after their deaths, hungry and desperate to steal the life from the living to prolong their own depraved being. This revenant is quite different from what we see on movie screens today.¹³

There are only a very few cases of vampirism in the United States. But there are some, and before proceeding with Ohio’s undead, we should pause to take a quick trip to New England to look at two of the United States’ most famous vampires.

The district most noted for this phenomenon in this country is the gloomy, heavily forested region of Rhode Island known locally as the Nooseneck Country. It is from this tiny area of the smallest state in the Union that we find two American vampires.

Certainly, the most bizarre is the 1799 case of the Tillinghast family. The father, Stukeley, was a prosperous farmer in the Rhode Island town of Exeter, located deep in the Nooseneck Country. One night, he suffered a dreadful nightmare in which he dreamed that half of the trees in his orchard withered away and died right before him.

Real life followed this dark prophecy—not concerning trees but rather his children. The first one to waste away was his nineteen-year-old daughter, Sarah. Some say the cause was tuberculosis while others believe that something even darker was responsible for her demise.

Sarah had always been a bit different; the young lady was a loner and a bit on the dreamy side. Her favorite activity was to wander about alone in the local Revolutionary War graveyards and sit on gravestones while reading sad poetry. In fact, she had done this on the very day that she first became ill. Nothing could save the poor girl, who soon died from a wasting disease. She was buried by her grieving family—but that was not the end of it. Indeed, it was only the beginning.

Soon, her younger brothers and sisters were all telling a tale of horror. They each swore that their dead sister Sarah was coming to their beds in the night and sitting on their chests. The first one to complain of this was little James, but soon his siblings all said the same thing.

One by one, they wasted away, and one by one, they followed Sarah to the cemetery.

Finally, it was decided that no matter how horrible the idea was, the bodies of Sarah and the others must be exhumed and examined for signs of vampirism, as prescribed in folk belief. All of the brothers and sisters were decomposing normally. But when they came to Sarah, they were in for a shock. She had been dead for eighteen months, yet the corpse had not decomposed at all. It looked as though she had just died or was simply sleeping in the box. Stukeley and his farmhand Caleb then cut her chest open and removed her heart. It was filled with liquid blood.

The heart was burned, and the poor girl was reburied. However, by now Stuckely’s terrible prophecy had come true—he had lost exactly half of his orchard. Six of his children now lay in the cemetery. There were no further cases in the household.¹⁴

A century later, in the same area of Rhode Island, there was another account of vampirism—the most famous of all. Mercy Lena Brown, often referred to by her middle name, was a nineteen-year-old girl living in the small town of Exeter. Members of her family began to waste away and die. As with the Tillinghast incident, some today state that it was consumption (pulmonary tuberculosis) that affected the family. Others whispered that it was a case of vampirism.

Mercy, who, like Sarah, was only nineteen years old, died on a Sunday morning in January 1892. Unlike Sarah, she was not the first in her family to perish; her mother and older sister had already wasted away to death. Her brother had started to show