Farmington CT Archives - New England Historical Society

During the Gilded Age, hundreds of thousands of young women worked long hours for low pay in sweat shops and factories. Some couldn’t get enough to eat, and some contracted tuberculosis in the crowded, dirty workplaces. Upper-class women came up with a way to help them: The Working Girls Vacation Society. It gave certain girls a two-week, supervised vacation in the country.

Unchaperoned co-ed bathing at Coney Island, 1897. Not the kind of vacation sanctioned by the Working Girls Vacation Society.

The rich ladies were as concerned about the morality of the working girls as much as their health. They worried the girls, once outside the home, would succumb to the blandishments of men or, worse, turn to prostitution. Getting them away from the temptations of the city and into the wholesome countryside seemed like a good way to prevent that.

And so in Boston and New York they started working girls vacation societies or clubs. They then sent the girls for two weeks to one of more than a dozen country homes — in rural Connecticut, Massachusetts, New Hampshire, New York and New Jersey. There they got three square meals a day, fresh air and in some cases medical attention.

They could read and knit and learn how to make paper flowers. On Sunday they went to church. They helped with the housework, a nod to the rich ladies’ preference that they find a morally safer line of work as domestic servants.

Doubtful Attractions

Led by copper heiress Grace Dodge, wealthy women philanthropists after the Civil War started the YWCA and a network of working girls clubs. The reformers then saw a need to to keep the girls from going unchaperoned to vaudeville shows, amusement parks, dance halls and sporting events. In 1894, Edith A. Sawyer described in The Churchman the horrors of a such a places, “where crowds congregate, and where there are electric lights, cheap music, pink lemonade and ‘merry-go-rounds’.”

The horror!

In such public places, they believed, the working girls could succumb to sinful temptations presented by men.

“There being so few week-end resources, the public amusement places with their doubtful attractions are all that is left,” reported Far and Near, the journal of the national coalition of working girls’ clubs, in 1890.

The Working Girls Vacation Society

Katharine W.D. Herbert, wife of a wealthy stockbroker, founded the Working Girls Vacation Society in 1883 as an offshoot of the New York Working Girls Club. She was a philanthropist known for donating thousands of pieces of carved jade to the Museum of Natural History in New York.

Herbert was “struck with the monotony of their ceaseless toil year in and out.”

To start the vacation club, she and her wealthy friends held a bazaar and raised nearly $1,000. She set up an advisory board that consisted of prominent men and half a dozen ministers.

The Society then found homes. In East Haddam, Conn., three houses and three barns once owned by the Working Girls Vacation Society is now listed on the National Register of Historic Places. In 1890, the Society’s social worker, Annie White Strathern, furnished one of the farmhouses as a vacation home for young working women.

Phebe Howell House 1834 aka Rose Cottage of the Working Girls’ Vacation Society

The Getaway Spots

Other vacation clubs and houses formed in Boston and New York during the Gilded Age, offshoots of the YWCA, the Working Girls Club in New York and the Women’s Educational and Industrial Union in Boston.

The New York Working Girls Vacation Society eventually had 10 houses. Uplands and Hillcrest in the Adirondacks, for example, were gifts of George Dodge, Grace Dodge’s uncle.

Girls could go to Connecticut, to Farmington Lodge in Farmington, Breezy Cottage at Penfield Beach in Fairfield, and to two in Westport, including Green Cottage in Green’s Farms. Or they could stay at lodgings in New York: at Elmcote in Chester or Neversink Manse in Huguenot.

New York’s Jewish Working Girls Vacation Society had two vacation houses, one in Bellport, Long Island, and one at Big Indian in the Catskills.

Boston’s working girls went to Fernside in Princeton, Mass., Good Rest in Lancaster, Mass., The Homestead Inn in the Temple Hills of New Hampshire and one in Methuen, Mass., called The Girls Boarding House.

Churches and settlement houses also maintained vacation homes for working girls; so did Bloomingdale’s, which had a vacation house in Long Branch, N.J., for its employees.

The Working Girls Vacation Society Vacation

The wealthy ladies realized some working girls didn’t like to accept charity, so they charged a nominal fee – about $3 – for a two weeks’ vacation. They’d lend money to those who couldn’t afford it. Some got a free ride.

But you couldn’t go if you had a reputation as a floozy. Harriet Comstock in the Christian Observer in 1907 made it clear that girls with loose morals weren’t welcome. The society sent “the better class of working girls to beautiful country homes for pure fun,” she wrote. [Emphasis added.]

How much fun? Certainly not too much.

In East Haddam, the girls’ supervisor carefully noted their weight gains and the amount of milk they drank as measures of their health improvement. The responsibilities of the trained resident social worker included “instruction in crafts such as making paper flowers and tooled leather purses, and leading hikes and motoring excursions to local sites.”

Every Friday evening the girls came up with their own entertainment, and they went to dances held in the recreation center.

At Fernside in western Massachusetts they could read, sew, walk, take a drive in a wagon or do nothing. At least the old mansion had a theater where they could put on amateur theatricals.

In 1890, Far and Near described a typical vacation, perhaps overselling the “fun” part.

How the girls enjoy the complete change from work and worry to good country air, the tramping to the mountains and the places of interest, or, if at the seaside, the bathing; the dances in the barn, the games and the music. On rainy days fancywork, crocheting, knitting, and reading make the time fly as if on wings.

Prayers Twice a Day

In 1913, Hugh Thompson reported the working girls chafed at the restrictions during their getaways. Thompson wrote in “The Vacation Savings Movement,” in Munsey’s Magazine:

[T]hey were unpopular because of the restrictions imposed on the inmates. In most of them the girls had to live by rigid rule; there was no freedom of action. The situation was summed up by a saleswoman who told an investigator: “Why, you can’t even look at a man if you go there! I do not want to be bound to go to prayers twice a day.

The general feeling, Thompson wrote, was that the self-supporting women who worked so hard wanted absolute freedom to rest or seek innocent amusement.

A U.S. sweatshop, around 1890.

They also may have resented their benefactress’ condescension. Harriet Comstock, who promoted the Working Girls Vacation Society in her writing for church magazines, described a missive from the society’s secretary. The secretary had written to a vacation home supervisor about a working woman:

“I am sending you a little forlornity; try to make her think she is in heaven.”

2-1/2 Percent

The 1900 census reported 261,081 unmarried working women between the ages of 10 and 35 living in the state of New York. By 1909, the New York vacation societies hosted about 1400 working girls a year, according to Amy E. Spingarn. “A trifle over 2-1/2 percent are provided for,” she wrote.

Springarn had conducted a survey on vacation resources for working girls and reported her findings in “Summer Vacations for Working Girls” in the The Survey.

A 15-year-old girl punching sheets at the Boston Index Card Co. in 1917. Photo by Lewis Wickes Hine.

Their income, she wrote, ranged from $1 a week to $16 a week, and their average age about 20. The vacation societies charged a few dollars, but most come free. The girls are factory workers, sales clerks, teachers, dressmakers and stenographers. Sometimes the girls didn’t have clothes, and sometimes the Society repaid the family for lost wages.

Tuberculosis

“Do the people of New York City realize how many working girls have tubercular and cardiac trouble?” the New York Vacation Club Society asked the editor of the New York Times in 1923.

Some of the girls with symptoms of tuberculosis went to the Adirondacks for treatment. They could stay at Hillcrest year-round for treatment.

Article from the Brooklyn Daily Eagle, July 21, 1907

Anna Buchanan, the assistant treasurer of the Working Girls’ Vacation Society, in 1891 gave an example of a working girl helped by a visit to Santa Clara in a letter to The Christian Union.

One of these was a young dressmaker, who was very feeble and had a bad cough. She was sent to the mountains, where she not only gained strength, but her cough disappeared, and she came home comparatively well, and ready for her winter’s work.

Dining room at “Uplands,” Santa Clara. The caption read, “The good fellowship among the girls here makes it seem more like a school than a sanitarium.”
The Circle, volume VIII, No. 1, July-August, 1910, p. 9

In 1945, the Working Girls Vacation Society of New York shut down. Katharine Herbert died that same year.

The New York Working Girls’ Vacation Society mission continues as a successor organization, the Stony Wold-Herbert Fund, which provides grants for study and research in pulmonary diseases.

In East Haddam, the owner of the Phebe Howell House is undertaking a historically accurate restoration of the Phebe Howell House, aka Rose Cottage. You can see pictures at Facebook.com/WorkingGirlsVacationSociety.

Images: Coney Island bathers Campbell, Alfred S. On the beach, Coney Island. New York, ca. 1897. Elizabeth, N.J.: Alfred S. Campbell, Publisher, April 20. Photograph. https://www.loc.gov/item/2005677854/. Fernside By Izzysanime – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=21538381. Merry go round Highsmith, Carol M, photographer. The carousel, or merry-go-round, at Richland Carrousel Park opened inin downtown Mansfield, Ohio. United States Ohio Richland County Mansfield, 2016. -10-07. Photograph. https://www.loc.gov/item/2016632407/. Sweatshop By Unknown – http://americansformorality.com/civilrights/civilrights.html, https://en.wikipedia.org/w/index.php?curid=27485325.

Plenty of people in early New England were persecuted for witchcraft, and not just in Salem, Mass.

Witches had troubled the European colonists from the get-go. In 1635, Plymouth Colony made it a crime to “form a solemn compact with the devil by way of witchcraft.” As late as the 19^th century, women were persecuted for cursing butter churns, making animals sick and causing people to die.

“Examination of a witch” by Tompkins Harrison Matteson (1853)

Salem’s witchcraft hysteria was just the most spectacular (and certainly the most memorable) of the witch trials. Two hundred people faced charges, and 20 died at the executioner’s hand. But Hartford had its own mini-witch hysteria, as did many towns scattered throughout New England.

Connecticut Witchcraft Prosecutions

In Connecticut, witch hysteria took hold 45 years before Salem began its mass executions. The colony formally tried 43 people for witchcraft (Massachusetts tried 50.) Most were acquitted or escaped, but nine men and two women were executed as witches between 1647 and 1663. The first, a woman from Windsor named Alse Young, died, as the others would, on the basis of flimsy evidence. She went to the gallows on the site of the Old State House.

The witch hysteria peaked during the “Hartford Witch Panic.” It started in 1662 when a young Hartford girl died after claiming a neighbor, Goodwife Ayres, tormented her. In 1662, Goodwife Ayres and her husband sensibly skipped town.

More accusations followed for the next 50 years in the Connecticut River towns of Hartford, Windsor, Farmington and Wethersfield. Most, however, resulted in acquittals as Connecticut judges came to their senses.

By 1715, the law making witchcraft a capital offense was off the books, and the witchcraft hysteria died down. (Click here for more about the Hartford Witch Panic.)

The Witch No. 1, lithograph, J.E. Baker.

Disturbing Witches

Your chances of getting hauled into court for witchcraft got better if your neighbors didn’t like you. Often the people accused of dealing with the devil were shrewish or grouchy or arrogant. Sometimes they lived on a town’s margins, and took the blame for its misfortunes.

Eunice Cole of Hampton, N.H., was difficult, unlikeable and didn’t have much money. From 1656 to 1680 she went to court three times to face charges. She was in and out of prison for slanderous speech and familiarity with the devil. She did perform one near-magic feat: dying peacefully in her own bed at the age of 90. (Read more about Eunice Cole here.)

Just because a jury found you not guilty of witchcraft didn’t mean your persecution ended. A Boston jury exonerated Mary Webster of Hadley, Mass., but that didn’t stop her neighbors from disturbing her.

The Puritans believed ‘disturbing’ witches – beating or restraining them – prevented them from casting spells. Mary Webster’s neighbors dragged her from the house, hanged her from a tree until she nearly died, than buried her in the snow and left her. She survived, and spent the rest of her life known as ‘Half-Hanged Mary.’

Mary Webster was lucky compared to Susannah Martin of Amesbury, Mass. A neighbor first accused her of witchcraft in 1669. Susannah’s husband sued the neighbor for slander, and ultimately she was cleared of the charges. But the taint of the accusation lingered, and she was charged again during the Salem witchcraft hysteria of 1692. She died on the gallows at the age of 70 with three other accused witches. (Read about Susannah Martin here.)

Court of Oyer and Terminer

In Salem and nearby towns, officials began rounding up suspected witches even before Gov. William Phips ordered the Court of Oyer and Terminer convened.

William Phips

As the storm gathered, Philip English may have been a target because of his wealth. Essex County’s High Sheriff George Corwin had a nasty habit of seizing the property of accused witches and dividing the spoils with his deputies.

Corwin arrested Philip English’s wife Mary on April 18, 1692. Five weeks later, the Court of Oyer and Terminer was formed to investigate the disturbances in Salem. (Read more about it here.) The court quickly turned into a killing machine.

Philip English followed his wife to jail when a neighbor accused him of witchcraft. She said he pinched her and threatened to kill her if she didn’t touch his ‘Devil’s book.’ Philip and Mary English managed to flee to New York until the bloodshed ended.

Two hundred (perhaps a few more) were charged in what historians now believe was a massive case of petty jealousies and score settling. Nineteen died by hanging, one man was crushed to death and five people died in jail.

The Salem bloodlust

But then the Puritan leaders came to their senses and realized the witchcraft trials were a shocking case of government run amok — and an embarrassment. After the 20 alleged witches were executed in Salem, Mass., no one was indicted, convicted or executed for witchcraft in New England. One of the witch trial judges, Samuel Sewall, even apologized for his role in the witch hysteria. (Read about Judge Sewall here.)

Samuel Sewall.

Witchcraft After the Trials

That didn’t mean people stopped believing in witches. Rhoda Dustin was known as the Witch of Weare, N.H., but lived in an era when witchcraft prosecutions had died down. She was born in 1736, and with her husband ran an inn. The townspeople believed she could fly, inflict illness on people and curse butter churns so they wouldn’t make butter. Though they gossiped about her and tried to counteract her curses, she was never tried and died peacefully in Vermont in 1824.

Hannah Cranna, like Susannah Martin and Eunice Cole, was a shrew. But she was born nearly a century after the witch trials ended, in 1783. Hannah married Capt. Joseph Hovey, probably much older than she, and they lived in Monroe, Conn.

Hannah Cranna’s headstone.

No whisperings of witchcraft followed her until her husband died suspiciously. He went out for a walk one night and fell over a cliff in an area he knew well. People thought she’d cast a spell on him.

From then on, Hannah lived in poverty, and used her reputation for witchcraft to extort food and firewood from her neighbors. She never went to trial, though neighbors talked about her.

When she died, her neighbors ignored her wishes and buried her after sundown. When they returned to her house, it had gone up in flames, sealing the legend of Hannah Cranna, witch. (Read more about Hannah Cranna here.)

This story was updated in 2022.

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