Rattlesnake Handlers and Strychnine: The Holy Ghost People of Scrabble Creek, West Virginia

Jordan Kreager

Although Christians are united by their belief in Jesus Christ, interpretations of the Bible differ among the various denominations. Even churches of the same sect often demonstrate antonymous practices from one another. Culture is often a reflection of the environment that helps to shape it, and since religions are adaptable, it is common for a particular assemblage to infuse certain aspects of their surroundings into their practices. The Holy Ghost People of Scrabble Creek, West Virginia present a unique perspective towards Christianity, where merging aspects of Appalachian lifestyle and Pentecostalism have helped cultivate a truly aberrant style of worship. The Holy Ghost People engage in the consumption of a beverage containing strychnine. It is apparent that these people believe that the Holy Ghost heals by temporarily manifesting from within their physical bodies, enabling them to speak in tongues and anointment one another. Meanwhile string instruments are played to create a gospel sound that is reminiscent of folk or bluegrass music as members sing, pray, and dance convulsively. Gradually, the ceremony builds up to a closing ritual involving locally caught rattlesnakes and copperheads, which are tossed around throughout the congregation provocatively. The concept of salvation motivates the Holy Ghost People to engage in radical behavior when compared to traditional Christian practices in the US.

Demographically, the congregation is comprised entirely of Caucasians from infants to senior citizens alongside a fairly balanced ratio of men to women. The prominence of a distinct dialect is present among all participants who speak or sing. This particular dialect is consistent with this particular region, and is significant because it illustrates the adaptation of the English language that transpired over a few hundred years in this area. Members do not necessarily demonstrate any trait vindictive of a certain socioeconomic class, but Scrabble Creek remains isolated from other people geographically which indicates a very small economy. Through interviews, a young male explains how when in jail he made a deal with his god to repent, and then describes of a later instance where he was suddenly compelled to lay his hands on a girl who was crying at the altar. As soon as he made contact with both hands, she allegedly began to speak in tongues. Additionally, a young female speaks of her experience with the church, specifically describing the Holy Ghost as a feeling in her stomach that compels her to shout, speak in tongues, handle snakes, or heal somebody. Another woman discusses a recurring dream where a young girl offers her a drink, which she compares to ‘sweet milk.’ The offering of the drink in this woman’s dream may be symbolically connected to the poisonous drink seen within this practice, but she refers to it as eternal life. Dream interpretation by extremely active religious followers can exhibit biases, of which the automatic translation of dreams is influenced by aspirations of spiritual enlightenment. All people interviewed clearly express their devotion towards this mystical being by praising this spiritual being repeatedly, interrupting their own sentences with gospel rhetoric.

While there is no designated pastor, one man seems to lead the service, but he makes it clear that judgment is not passed in this service, “Anyone can say what they want to say when they want to say it!” He makes it a point to welcome everyone, claiming that we all came from one blood. At various times, when the music gains momentum, the mood picks up and dancing ensues. The dancing varies from each member, but the people begin to shake uncontrollably as if they are experiencing muscle spasms or a seizure. This causes some participants to fall on the floor or onto other people, but everyone appears to embrace this chaotic eruption as if the Holy Ghost watches and protects. Towards the end, several snakes are released from wooden boxes. A few men grab these snakes and hurl them around the room to other members, but mainly men. They approach this as if it were some kind of test, as they understand that copperheads and rattlesnakes are capable of killing them. The snake handling seems to radiate their faith in the Holy Spirit to protect their physical bodies, and the use of serpents reflects the various portrayals of serpents within the Bible. And since they are indigenous to the area, it can be correlated to their biological response to their ecosystem, giving a clear example of how environment can affect culture. In addition to this, some members have ingested strychnine and this could give incite as to how or why convulsive movement occurs. Strychnine ingestion induces irregular body temperatures, tension, and muscle spasms, which are all witnessed.

In closing, the main speaker handles a snake and gets bit. He acts a bit surprised, but quickly ascertains that, “We don’t know why they bite we just know that they do.” The Holy Ghost People seem to possess a fatalist mentality when risking their lives for the sake of validating their religious claims. In the KJV of the Bible, Mark 16:17-18, the strength of God essentially makes us invulnerable to harm. This passage seems to have been comprehended quite literally, and this only helps legitimize their actions. It is fascinating that children are exposed at early ages as it must shape their behavior significantly. Applying Geertz’s explanation of religion here clearly demonstrates how symbols become ingrained into a culture, and how these symbols lay the foundation of their religious structure.