Category Archives: History

Scary Vegetables

In honor of Halloween and the ongoing harvest season, as well as my continuous fascination with anthropomorphism, today I have a portfolio of images which I have labeled “scary vegetables”, some of which are scary because of the human-like characteristics assigned to them (in both the mandrake and pumpkin-head traditions) and others which are simply scary. I’ve featured this topic before, but this variation is a bit more creepy and much more focused on vegetables in general and root vegetables in particular. There’s nothing particularly modern about these images: the aforementioned mandrake with its humanoid roots was a medieval forerunner, and Giuseppe Arcimboldo’s whimsical portraits definitely made plants-in-human-form the embodiment of grotesque in the Renaissance and influenced surrealistic expressions centuries later. Some plants are scary just on their own–especially their roots–but others require a bit of artistic embellishment. I’m not quite sure why Diego Rivera’s radishes are so very menacing, but they certainly are!

Scary Plants Blood Root p

Scary Vegetables Kirby

PicMonkey Collage

Scary Turnipp

Scary Vegetables diegorivera_1947

Scary Vegetables Etsy Dewey

Scary Vegetables Horner

Sources of Scary Vegetables:  Bloodroot from Bigelow’s American Medical Botany, 1817; Turnip, Radish & Parsnip “Roots” from Kirbys Wonderful and eccentric museum; or, Magazine of Remarkable Characters, 1820; C.J. Grant colored lithographs/”advertisements” for Morrison’s vegetable pills, 1831, Wellcome Library; an old postcard from my collection, c. 1910-30?; Diego Rivera’s The Temptation of St. Anthony, 1947, Museo Nacional de Arte, Mexico City; “Tragedy 29: Turnip Seeds” print by BenjaminDewey;”Look Pa” print by CathyHorner.

 

 

 


FDR and the Salem Witches

While combing through the digital archives of national newspapers in search of allegorical and political references to the Salem witch trials, I found the perfect little story for this “closing” week of Salem’s never-ending Halloween season and the upcoming election: a notice in the New York Times for a Roosevelt campaign rally to be held on Gallows Hill in Salem on Halloween, 1932, during which several witches would be hung in effigy. I am not making this up: here’s a clip of the article, in its still- distinctive Times font, from October 23, 1932:

Roosevelt and Witches NYT

Where do I begin? How could this POSSIBLY have seemed like a good idea??? I know this is Roosevelt’s first presidential campaign, but he’s still an experienced politician at this point. What about the line “inasmuch as the executioners are to be part of a Democratic rally, the witches will represent things Republican”? Did the Democrats really want to paint themselves as executioners with Republicans as their victims?  What about the visuals? Was FDR going to look on with that broad smile? Certainly it is Campaign 101 to never let the candidate be in close proximity to a gallows–especially one with hanging effigies. I know it was the depths of the Depression and bread and circuses and all that, but what an odd use of the word “pageant”! And last but not least, Gallows Hill was where the accused witches were hung in 1692, not 1690.

Fortunately for Franklin Delano Roosevelt, this event never happened: it got rained out, by one of those fierce Halloween storms similar to those that we’ve experienced over these past few years. Roosevelt, in the midst of a frenetic campaign swing through New England, stopped in Salem on Halloween anyway and gave a speech before a crowd of 5000 supporters in the Salem Armory, publicly expressing his regret that he couldn’t have gone up to Gallows Hill (frankly, this would have been difficult for him, given his disability, even without the rain and mud–again, it just wasn’t a good idea). Stories from the Boston Herald and the Boston Globe from the following day (November 1) fill in the details. In the latter, the candidate’s son James called the Salem crowd “wonderful” and said that both he and his father were sorry that the weather had prevented the hanging in effigy of the three witches, “Depression, Privilege, and Bunk”, on Gallows Hill.  In the Herald, the Governor reveals himself to be under the spell of confusion which maintains that Salem’s accused witches were burned rather than hung. Nevertheless, just a week later he was elected our 32nd president, for the first time.

  PicMonkey Collage

The newspaper coverage of Roosevelt’s Halloween visit to Salem: images from the Boston Globe, and text from the Boston Herald, both November 1, 1932. Impossible to think of even a politician braving Salem’s Halloween crowds today!


From Bewitched to Bewitching

In my constant yet intermittent pursuit to chart Salem’s course from global, glorious port to Witch City, I am now focused on the moment (which may be a decade or more) when the 1692 Witch Trials ceased being something to be ashamed of and began being a “trademark” of sorts, a calling card, something light and even fanciful rather than something that was dark, dark, dark. After this transitional moment, the path was clearly paved toward collective capitalization: Salem was released to embrace its past–and profit from it. There’s more research to do, but I now think that this moment came in the mid-nineteenth century, in the 1840s, to be somewhat more specific. You’ve got to capture such a transition in expressions of popular culture: Nathaniel Hawthorne and his burgeoning ancestral guilt just won’t do–so that’s why I have been looking in more ephemeral publications, and there are some very interesting little stories in the newspapers of that decade which clearly indicate the shift from shame to celebration. I particularly like a series of stories which represent an interchange between New Hampshire and Salem newspaper editors in which the former are poking at, and the latter embracing, Salem’s seventeenth-century past in a very “modern” way.

Bewitched 1843 Salem Register

Bewitched 1845 NH

The Salem Register, Oct. 9, 1843 & the New Hampshire Sentinel, July 30, 1845.

This first story represents an attitude that is a far cry from the previous remorseful century: mocking an isolated case of “witchcraft” in Hollis, New Hampshire, the editor of the Salem Gazette offers to “investigate” the matter thoroughly, and even hang the supposed “witch” on the same old hill where her predecessors suffered. So cavalier! Both stories convey a sense of bewitching as a captivating quality that is far more alluring than demonic. And from this time and place, we’re off to Witch City.

Bewitcher 1884

Thomas & Fancer, She’s a Bewitcher, 1884; Library of Congress.

 

 


Ann Putnam

October 18, 1679 marked the beginning of the short and miserable life of Ann Putnam, one of the principal accusers in the “circle” of girls who initiated and sustained the Salem Witch Trials in the spring, summer and fall of 1692. She claimed to have been afflicted by 62 people, and testified against many before the Court of Oyer and Terminer, in a series of well-attended dramatic performances (you can read her testimonies here). It is easy to paint Ann as a villain, despite her youth, but many historians believe that she was manipulated by her powerful and vengeful father Thomas, along with her equally-afflicted mother Ann Sr., who shared the stage with her.

Ann Putnam Pyle 1893

“There is a flock of yellow birds around her”: Ann Putnam and the “Afflicted Girls” in the courtroom in an illustration by Howard Pyle for “Giles Cory, Yeoman,” a play by Mary E. Wilkins Freeman, Harpers New Monthly Magazine, Volume LXXXVI, 1893.

I am wondering how the Putnams were perceived by their neighbors after Governor William Phips dissolved the Court in late October of 1692. One very strong indication might be the fact that Thomas and Ann, Sr., who both died within weeks of each other in 1699, are buried in unmarked graves in the Putnam family cemetery in Danvers, Massachusetts, along with their daughter Ann, who died in 1716 at the relatively young age of thirty-seven. Ann’s post-Trials life seems to have been characterized by drudgery (caring for her nine younger siblings after their parents’ deaths), isolation, and contrition: she is the only one of her Circle to apologize for her actions in 1692. This very public apology, written as a condition for her re-admission to the Salem Village Church and read aloud to the congregation by the Reverend Joseph Green in 1706, remains a powerful statement merely because of its exclusivity, even though its references to the delusions of Satan might be unsatisfactory for modern mentalities:

“I desire to be humbled before God for that sad and humbling providence that befell my father’s family in the year about ’92; that I, then being in my childhood, should, by such a providence of God, be made an instrument for the accusing of several persons of a grievous crime, whereby their lives were taken away from them, whom now I have just grounds and good reason to believe they were innocent persons; and that it was a great delusion of Satan that deceived me in that sad time, whereby I justly fear I have been instrumental, with others, though ignorantly and unwittingly, to bring upon myself and this land the guilt of innocent blood; though what was said or done by me against any person I can truly and uprightly say, before God and man, I did it not out of any anger, malice, or ill-will to any person, for I had no such thing against one of them; but what I did was ignorantly, being deluded by Satan. And particularly, as I was a chief instrument of accusing of Goodwife Nurse and her two sisters, I desire to lie in the dust, and to be humbled for it, in that I was a cause, with others, of so sad a calamity to them and their families; for which cause I desire to lie in the dust, and earnestly beg forgiveness of God, and from all those unto whom I have given just cause of sorrow and offence, whose relations were taken away or accused.”

A variant on Ann’s proclaimed desire to “lie in the dust” is the title of a new graphic novel, Lies in the Dust. A Tale of Remorse in the Salem Witch Trials, written by Jakob Crane and illustrated by Timothy Decker. If you are in the Salem area, there is an accompanying exhibition at the Winfisky Gallery at Salem State University. I looked at the illustrations yesterday, and then drove over to look for the Putnams’ grave, which is a slightly-elevated, unmarked mound in the family cemetery, wedged between the Massachusetts State Police headquarters and a professional office building off Route 62 in Danvers–which was then Salem Village, where it all began. The site of the cemetery is so Danvers, which quietly and respectfully acknowledges its role in the Witch Trials, in sharp contrast to SCREAMING Salem Town, the Witch City.

liesinthedustweb

Ann Putnam 063

Ann Putnam 076

 

 


Of Mice and Martyrs

On this day in 1555, two of the three “Oxford Martyrs’ were put to death for their manifest Protestant heresy by the government of her Catholic Majesty Queen Mary I, an event which went a long way in cementing her historical identity as “Bloody Mary” after Protestantism was re-established in England. Bishops Hugh Latimer and Nicholas Ridley did not leave the country with her accession, like many of their conspicuous co-religionists, and so they paid the ultimate price along with the former Archbishop of Canterbury Thomas Cranmer, who was sent to the flames several months later. In his passionate and polemical account, Actes and Monuments, John Foxe illustrated the onset of their valiant deaths–just before the flames were lit– and recorded Latimer”s final words: “Be of good comfort, Master Ridley, and play the man; for we shall this day light such a candle, by God’s grace,  in England, as I trust shall never be put out.”

Mice Foxe

I thought I would take the occasion of this dark anniversary to explore a long-held connection between Mary’s most prominent martyrs and the children’s nursery rhyme Three Blind Mice. It seems like an odd pairing, but I have a distinct childhood memory of my mother telling me that Queen Mary was the mean farmer’s wife who cut off the tails of the three blind (-folded, apparently, or blinded by the light? or blinded by Protestantism?) mice/bishops/martyrs. Now she definitely had a Protestant bias, but she didn’t make this tale up–it’s been out there for a while, and the internet has done much to turn it into “fact” without much basis. Is there any? It sounds plausible, as seemingly-innocent nursery rhymes and fairy tales often have darker hidden meanings, but there are a few problems–and very little evidence–for any connection between the mice and the martyrs.

MICE Nypl 1918

Mice Nursery Songs

The most apparent problem is one of perspective: how could an account which portrays the Queen as a malicious woman (sometimes a miller’s wife, or a butcher’s wife, before she becomes exclusively the farmer’s wife) who carves off the tails of mice also portray those very same mice (bishops) as “blind”? It’s not clear whether there is an anti-Catholic or anti-Protestant bias here–certainly if it is the former the mice should be not only able to see the light but also enlightened:  they are the light, according to Latimer’s quote. But the biggest problem is any kind of contemporary allusion: the first reference to the rhyme (or “round”) occurs in a little 1609 ballad book, Thomas Ravenscroft’s Deuteromelia, or, the Second Part of Musicks melodie, or melodius Musicke, of Pleasant Roundelaies; K. H. mirth, or Freemens Songs, and such delightfull Catches as nothing more than a little ditty–whether it reflects an earlier verse I do not know. When it reappears in the various Victorian nursery rhyme compilations, it’s pretty much the recognizable standard. Something either happened in the interim or we have yet another example of the Victorian “invention of tradition”. In any case, there is no obvious hint of a Marian subtext in its first appearance. And there are far too many “generally accepted” references in the scholarly literature–I’m coming to the conclusion that the mice were just mice and the farmer’s wife wanted them out of her kitchen.

Mice Homer 1858Mice Paula Rego 1989 V and A

Illustration credits:  John Foxe, Actes and Monuments, 1563 edition; Jessie Wilcox Smith, 1918, New York Public Library Digital Gallery; Joseph Moorat, Thirty Old-Time Nursery Songs, 1912 (Illustrated by Paul Vincent Woodroffe); Winslow Homer illustration from The Eventful History of Three Blind Mice, 1858; Paula Rego, Three Blind Mice, 1989, Victoria & Albert Museum


Just one (re)Discovery

In my ongoing quest to put Christopher Columbus in context, both in and outside of the classroom, I’m offering up one of the most vivid visual sources of early modern Europe–and a brilliant example of Renaissance projection and propaganda:  the Nova Reperta of Jan van der Straet (better known as Stradanaus), a series of 24 etchings illustrating all the “discoveries” of the era. Stradanaus (1523-1605) began his career as a designer of tapestries and fresco artist in the service of the Medici family in Florence but expanded his reach considerably after 1570 as a draughtsman and designer of prints which were engraved and published all over Europe by several  Antwerp publishers in huge numbers. The Nova Reperta (“New Discoveries”) series, celebrating (and proclaiming) Renaissance innovations in art, science and technology, was first published in 1580 and reprinted numerous times thereafter. The images are striking and consequential, but so too are the captions, which either defend an age-old practice as a contemporary discovery or herald what truly is “new”, although there’s a bit of equivocation when it comes to the New World: Columbus and Amerigo Vespucci share in the acclaim, which is to be expected in this age, but there is a rather unexpected variation in the use of the terms “discovery” and rediscovery. A rare example of Renaissance humility?! The title page presents the major achievements of the age, with America (discovered by Columbus and named by Vespucci) projected as just one of many discoveries, including gunpowder, the printing press, an iron clock, the Brazilian guiacum wood cure for another American discovery—syphillis–distillation, the silkworm, the stirrup, and a magnetic compass, most of these things invented either well before–or outside of–Renaissance Europe.

Nova reperta

The sequence of images of America are referenced both in terms of rediscovery and discovery: “Americus rediscovers America–he called her but once and thenceforth she was always awake” (one of the first “Europe awakes the world” images–note the roasting leg in the background); “America rediscovered: who is able with mighty heart to fashion a song worthy of the majesty of these events and discoveries?”; “Christopher Columbus of Liguria, overcoming the terrors of the ocean, added to the Spanish crown the regions of almost another world that he discovered, 1492″; “Americus Vespucci of Florence, in a marvelous expedition to the west and to the south opened up two parts of the earth greater than the shores which we inhabit and known to us in no previous age, once in which by common consent of all human beings is called by his name, Americus, 1497.”

Nova reperta 2

Nova reperta 3

Nova reperta 4

Nova reperta 5

Images taken from the Posner Center at the Carnegie Mellon University Library:  NE674 .S8 D53 “New discoveries; the sciences, inventions, and discoveries of the Middle Ages and the Renaissance as represented in 24 engravings issued in the early 1580’s by Stradanus.”

 


The Eagle has Flown

I woke up Tuesday morning to a cherry picker just outside my bedroom window. This is nothing new–I live right next door to Hamilton Hall, which is regularly the site of either events or renovations which might require such equipment. This particular cherry picker was there for a very special reason, however: to facilitate the removal of the wooden eagle affixed to the hall’s facade which is attributed to Samuel McIntire, Salem’s renown Federal-era architect and woodcutter. The Hamilton Hall eagle is–or was– in fact the only in situ exterior McIntire carving, and therefore one incredibly valuable bird. But it has been exposed to the elements for two centuries now, and requires restoration and preservation, which can only happen off the wall. (A replica will eventually be installed in its place). So that’s what the men in the cherry picker were doing, very carefully. I had to run to class, so I wasn’t able to capture the exact moment when the eagle was “liberated”, but from the vantage point of my third-floor guest bedroom I did manage to get some good befores-and when I returned later that afternoon I got the after: bricks that haven’t seen the light of day in several centuries!

Eagle 022

Eagle 027

Eagle 032

Eagle 036

Eagle 051

Eagle 101

A few more McIntire eagles, (obviously) detached from their original perches and consequently preserved for posterity: the (first) Custom House eagle, now at the Peabody Essex Museum, a beautiful eagle that was made for the cupola of the Pickman-Derby-Brookhouse house on Washington Street by McIntire between 1786 and 1799 and removed prior to that structure’s demolition in 1915 (now in the collection of the Museum of Fine Arts, Boston), and an eagle carved by McIntire for the cupola of the Lynn Academy in Lynn Massachusetts, circa 1804.

Eagle PEM

Eagle MFA

Eagle from the cupola of Lynn Academy, 1804

 

Sign for U.S. Custom House, 1805. Carved by Samuel McIntire, painted and gilded pine. Peabody Essex Museum, 100754, gift of Joseph F. Tucker, 1907. Photograph by Dennis Helmar; Gilt white pine eagle, Museum purchase with funds donated by a Friends of the Department of American Decorative Arts and Sculpture, The Estate of Gilbert L. Steward, Sr., Mrs. Ichabod F. Atwood and Mrs. Elaine Wilde,  The French Foundation in memory of Edward V. French, The Seminarians, and an anonymous donor, Museum of Fine Arts, Boston;  Eagle from the cupola of Lynn Academy, 1804, Carved by Samuel McIntire, Lynn, Massachusetts, painted pine, Courtesy of Lynn Museum and Historical Society.


 


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