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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

 

 


One Woman’s War

As part of the World War I centennial commemorations which are slowly taking shape in the US and in full flight over there in Europe, the Massachusetts Historical Society has assembled an exhibition entitled Letters and Photographs from the Battle Country: Massachusetts Women in the First World War, the centerpiece of which are the nearly 250 photographs taken by Newton textile heiress Margaret Hall, who left her comfortable life in the summer of 1918 to take up work at a Red Cross canteen in France. Hall was 42 at the time, but she had been a history major at Bryn Mawr, and it is very clear to me–from both her photographs and their captions and the letters assembled in the accompanying book Letters and Photographs from the Battle Country: the World War I Memoir of Margaret Hall (ed. by Margaret R. Higonnet with Susan Solomon)– that she felt honor-bound to record the devastation of the Great War. And that she did. Her photographs, which have all been digitized on the MHS website, fall into roughly three categories: life at the canteen, troop movements, and the ravages of war–the latter images include the French countryside, leveled cities (Ypres!!!! Verdun), and the battlefields, which look like wasteland and are labeled as such. She takes us (literally) into the trenches and shows us all the captured German ammunition: my favorite image is of a celebratory Paris at war’s end where a pile of German guns is topped by a triumphant French rooster. Hall takes care to show both life and death in the closing months of the war, and from her American perspective she clearly grasps the fact that this was the first world war, bringing men (and women) from all over the globe to live (and die) in France.

Just a few of Margaret Hall’s photographs:

One woman's War I

French troops on the march.

One woman's War 2

“Miss Mitchell in her Garden”: Hall’s colleagues at the Red Cross canteen in Châlons-sur-Marne.

One woman's war 3 Six Nationalities

“Six Nationalities” at the Canteen.

One Woman's War 4 Our Sausage Balloon

“Our Sausage Balloon”

One Woman's War 5 Reims Cathedral

Reims Cathedral, “France triumphant rising out of her ruins”

One Woman's War 7 Verdun

Outside Verdun.

One Womans War 5 Americans

Americans.

One Woman's War 8 Cemetery

“U.S.A. National Cemetery, Romagne–Argonne, June 1919″.

One Woman's War 9 Cock

 “Cock crowing for Victory“, Paris 1919.


American Gothic

The British Library’s blockbuster Gothic exhibition, Terror and Wonder:  the Gothic Imagination opened yesterday across the pond, complete with a (rather suspect-looking) vampire-slaying kit. I like the title: that’s just what makes Gothic literature so compelling, the combination of fear and curiosity. Horror is something else entirely: it’s just repulsive. Gothic is humanistic; horror is not. I hope to see the exhibition myself but it has already inspired me to think about my favorite examples of American Gothic literature: I can’t go back to the eighteenth century, where Terror and Wonder begins with Horace Walpole’s Castle of Otranto, because I haven’t read anything by the man whom everyone identifies as the first Gothic author, Charles Brockden Brown, so my list begins with Edgar Allen Poe and then proceeds rather conventionally: Nathaniel Hawthorne’s House of the Seven Gables, The Yellow Wallpaper, the amazing short story by Charlotte Perkins Gilman which I read for the first time just last week, several stories by Ambrose Bierce, Henry James’ Turn of the Screw (I know–it’s very British but he was born American), anything by Flannery O’Connor (I know–southern Gothic deserves its own special categorization, but I’m only really familiar with Flannery, the namesake of my first cat), and also pretty much anything by Shirley Jackson:  I particularly like We have always Lived in the Castle (1962). Just a short list as my fiction-reading has been limited, for the most part, to an earlier phase of my life, but I would love more suggestions for the years to come.

Gothic

Gothic Gables Folio Society

Gothic Gillman

Gothic Bierce (1893)

American Gothic James

Gothic O'Connor

American Gothic Jackson

Harry Perkins illustration of Poe’s Tell-Tale Heart (1923), from the “Terror and Wonder” Exhibition at the British Library; Francis Mosley illustration from the Folio Society’s edition of the  House of the Seven Gables; Title Page of “The Yellow Wallpaper” by Charlotte Perkins Stetson (Gilman), New England Magazine, 1892; Ambrose Bierce’s collection of short stories (1893); Penguin English Library edition of Henry James’ Daisy Miller and The Turn of the Screw; Flannery O’Connor’s Complete Stories; and Shirley Jackson’s We Have Always Lived in the Castle (1962).


Lessons in Legerdemain

A by-product of the scholarly research that I’m doing on wonder and science in the sixteenth and seventeenth centuries has been my exposure to texts on more practical magic that creates “artificial conclusions”, to use the words of a seventeenth-century scribe. I’m really not sure what to do with these texts–especially the more modern ones that fall well outside my period–but they certainly are interesting, and entirely suitable for a blog post or two! Books on magic tricks, conjuring, sleight of hand, legerdemain, are first published in the mid-seventeenth century (at least in England) right up through the 20th, and the classics are very valuable–deemed so most especially by the magical community. The first English book on practical magic, appropriately authored by Hocus Pocus Junior was The Anatomie of Legerdemain, first published in 1634 and reprinted throughout the seventeenth century: the Library of Congress has the second edition which was bequeathed by Harry Houdini himself in 1927. Both that edition and one from 1638 in the library of St. John’s College at Oxford University have been completely digitized, so you can learn all these tricks for yourself. The 1654 edition below sold at a 2009 Sotheby’s auction for £37, 250, so I suppose we’ll have to make do with the digital editions.

PicMonkey Collage

Legerdemain 1638

Hocus Pocus 1654 ed

This is a charming little book. The anonymous author, “Hocus Pocus Junior”, whom many presume to be one William Vincent, who received a license “to exercise the art of Legerdemaine in any Townes within the Realm of England and Ireland” and was described as “alias Hocus Pocus” on several occasions, begins the preface with the question: Courteous Reader, doe you not wonder? and proceeds to define his art: Legerdomaine is an operation, whereby one may seem to worke wonderfull, impossible, and incredible things by agility, nimblenesse, and slightnesse of hand. The partes of this Arte are principally two. The first is in the conveyance of Balls, Cards, Dice, Money &tc…The Second is Confederacie (tricks performed in partnership, essentially). So we learn all the old (now newly-exposed for the first time!) cup and card tricks, along with special maneuvers like How to seeme to pull a rope through your nose and How to seeme to cut off a mans head..called the decollation of John Baptist, as well as “how to seem to eat a knife” and “breathe fire”. For some reason, the “strangest” trick is how to “seeme to cut a piece of Tape into four partes, and make it whole again with words”–and this takes quite a bit of detailed description. All the tricks do, really: in addition to being quite the magician, Hocus Pocus Junior was an exceptional technical writer.

Hocus Pocus 16353

Hocus Pocus 16354

Hocus Pocus String

Pages from Hocus Pocus Junior. The Anatomie of Legerdemain, Or, The art of jugling set forth in his proper colours, fully, plainly, and exactly, so that an ignorant person may thereby learn the full perfection of the same, after a little practise (1635 edition, Library of Congress).


Holy Horseshoes

The Anglo-Saxon Saint Dunstan (909-988) has been much on my mind lately, even though his Feast Day (May 19) is months away. He has popped up in both of my classes coincidentally and then I rediscovered the most charming little book that focuses on his most enduring claim to fame: the horseshoe as protective talisman. Dunstan was the most popular early medieval saint in England by far and many things contributed to his legend and popularity. In his time, Dunstan served in every high-ranking position within the English church: Bishop of London and Worcester, Abbot of Glastonbury Abbey, Archbishop of Canterbury.  He was a dedicated servant of the Church but also an adviser to Kings–this dual role was not quite perceived as a conflict of interest at this time, but it provoked envy on more than one occasion. Dunstan clearly had the political skills to mentor princes and effect an ambitious program of monastic reform, but he was also skilled in the arts and crafts: whenever he retreated from the world to Glastonbury (where he was brought up), he kept busy in humble solitude, as a scribe, a painter, an instrument-maker, a silversmith, and even a blacksmith. It was during these times that Dunstan’s legend was crafted through duels with the Devil–who tried to tempt him on more than one occasion. Dunstan defeated the Devil not with words but with tools: when the Devil (disguised as a beautiful woman) tried to lure him away from his forge while he was working (piously) one day, Dunstan waited until his tongs were red hot and then seized the Devil by the nose, and when the Devil appeared as a weary traveler in need of hospitality and a new shoe for his horse, Dunstan duly nailed the shoe to the hoof not of the horse but of Satan. Before he removed the nails, which were causing the Devil considerable pain, Dunstan made him promise that he would never enter a house where a horseshoe was displayed above the door, and with one stroke of the Devil’s pen a utilitarian object was transformed into a talisman. Talk about muscular Christianity!

Dunstan 1

Dunstan harp

Dunstan

Dunstan shoe

Dunstan 5

Dunstan last arms

HOrseshoe p 22

Centuries later, with more whimsy than reverence, Edward Flight and George Cruikshank presented the story of St. Dunstan, the Devil, and the lucky horse-shoe in The True Legend Of St Dunstan And The Devil; Showing How The Horse-Shoe Came to Be A Charm Against Witchcraft by Edward G. Flight with eight woodcut illustrations by George Cruikshank, engraved by J. Thompson, London, 1871. And here I see that my own horseshoe is pointed in the wrong direction!


Crafting a Colonial Salem

There are many people who have contributed to the creation and projection of Salem’s image over the last century and more, beginning with the rather solemn portrayals of Nathaniel Hawthorne and proceeding through the material-based photographs and writings of Frank Cousins and Mary Harrod Northend towards the Witch City profiteers of our own time. But perhaps no one was more avid and energetic in these efforts than George Francis Dow (1868-1936), a prolific author and editor, secretary of the Essex Institute (now absorbed into the Peabody Essex Museum), director of the museum of the Society for the Preservation of New England Antiquities (now Historic New England), and the principal force behind Salem’s recreated colonial settlement, Pioneer Village. It’s difficult to categorize Dow: he was not a trained historian but this was no obstacle to his efforts and achievements. Generally he is referred to as an antiquarian, which is a rather antiquated word now. He certainly possessed the technical expertise of a preservationist. Above all, I think, he was an interpreter and an admirer of the colonial past. When he was 30 years old, he simply quit his job at a wholesale metal company in Boston and began to indulge his passion for the colonial history of Essex County full-time, with rather impressive results: a succession of books (The Sailing Ships of New England,  Whale Ships and Whaling, The Arts and Crafts of New England,  Every Day Life in the Massachusetts Bay Colony, just to name a few titles), the installation of pioneering period rooms at the Essex Institute, the relocation and restoration of the seventeenth-century John Ward House, and “Salem in 163o: Pioneer Village”, erected for the 300th anniversary of the Massachusetts Bay Colony. In 1920 (at the age of 52) he married Alice G. Waters, one of the co-editors of his four-volume edition of The Diary of William Bentley and a long-time librarian at the Essex Institute (so romantic!).

I often think about Dow when I come across one of his books, but most especially whenever I go to Pioneer Village, which still survives as America’s first living history museum, predating Colonial Williamsburg by several years. The village was meant to be a temporary installation for the Tercentenary celebration but Dow and his associates (principally architect Joseph Everett Chandler) put so much effort and thought into its design and construction that it remained a tourist attraction well into the 1950s. Shuttered for several decades thereafter, it deteriorated precipitously, but was restored in several sequences by devoted Salem museum professionals in the later 1980s and after 2007. This past weekend, I went to the village for the first-ever “Salem Spice Festival” and began thinking about Dow’s work–and vision–again. The village is much changed from its original appearance, as will be immediately obvious by the contrasting photographs below. But it’s all in the details: in several structures the colonial craftsmanship which Dow so admired and strove to recreate is still in evidence, almost 85 years later.

Dow 005

Pioneer Village 1 Ryerson

Dow 015

Pioneer Village 3 Ryerson

Dow 034

Pioneer Village 4 Ryerson

Dow 031

Pioneer Village 6 Ryerson

Dow 019

Dow 036

Pioneer Village, Forest River Park, Salem in the 1930s and today, including the Governor’s “Fayre” House interiors: period photographs from the Ryerson & Burnham Archives Archival Image Collection at the Art Institute of Chicago (several of which were used in Dow’s Every Day Life in the Massachusetts Bay Colony). Dow’s narrative of Pioneer Village can be found in the journal he edited for the Society of New England Antiquities: “Old-Time New England”,”A QUARTERLY MAGAZINE DEVOTED TO THE ANCIENT BUILDINGS, HOUSEHOLD FURNISHINGS, DOMESTIC ARTS, MANNERS AND CUSTOMS, AND MINOR ANTIQUITIES OF THE NEW ENGLAND PEOPLE”; Volume XXII; JULY, 1931; Number I. Sadly, the reproduction Arbella, which carried John Winthrop’s expedition to “Salem 1630″, has not survived, but Leslie Jones captured it in all its glory for the Boston Globe in 1930.

Arbella

 

 

 


Procuring Pepper

In my last post I decried the dehumanization of microhistory in favor of “commodity history” but truth to tell there is definitely some value in the latter, particularly in reference to the big three global commodities: salt, sugar and pepper. When it comes to Salem’s history, pepper is big: Salem merchants established trading contacts in Sumatra in the 1790s which gave them a near monopoly on the lucrative trade for nearly fifty years, during which 179 Salem ships sailed to the Aceh Province, bringing back millions of pounds of pepper, much of which was re-exported to Europe. The immense profits from pepper–black gold–built the street on which I live and made Salem Salem: whenever I get depressed about living in “Witch City”, all I have to do is look at the city seal, emblazoned with the motto “to the farthest points of the rich East”, the source of all that pepper. At the intersection of global history and local history is national history, and here, too, pepper plays a big role:  when the crew of the Friendship were massacred by natives of the chiefdom of Kuala Batu in February of 1831 while their captain, Charles Endicott, was ashore securing his cargo of pepper, the United States Navy responded with at retaliatory expedition a year later: Salem’s trade was apparently “too big to fail” at the time.

As daring and entrepreneurial as Salem’s pepper merchants were, they were just the latest purveyors of an eastern commodity that had long been desired in the West. Alexander the Great supposedly developed a liking and a name for it, and centuries later Pliny the Elder observed that “its fruit or berry are neither acceptable to the tongue nor delectable to the eye: and yet for the biting pungency it has, we are pleased with it and must have it set forth from as far as India.” Marco Polo presented pepper as one of his wonders of the world, and it was so valuable in the Middle Ages that it was accepted as currency, collateral, and a very appropriate gift for a King. Pepper was a prominent motivation for the discovery of a sea route to the East, which would effectively bypass Muslim middlemen, and consequently Portuguese, Dutch, and British ships became the major European suppliers in the early modern era. What is so interesting to me about the Salem re-export trade in pepper is that the Americans replayed the European role a few centuries later: in seeking to cut out intermediaries, they became the intermediaries themselves (for a while).

Pepper Marco Polo

L0006013 Indigenous people collecting pepper grains.

Pepper WH BM

pepper - lg

Joseph Peabody by Frothingham

Procuring Pepper:  harvesting and presenting pepper in Marco Polo’s Livre des Merveilles du Monde, MS Français 2810 , Bibliothèque Nationale de France; more harvesting in Les oeuvres d’Ambroise Pare … / Diuisees en vingt sept liures, auec les figures et portraicts, tant de l’anatomie que des instruments de chirurgie, et de plusieurs monstres, 1579 (Welcome Library Images); pepper varieties in Johannes Nieuhof’s ‘An Embassy from the East-India Company of the United Provinces, to the Grand Tartar Cham Emperor of China’ (London: 1669, British Museum); An East India Company catalog from 1704, British Library; James Frothingham, Portrait of Captain Joseph Peabody (1757-1844), privateer, shipowner, and Salem’s richest pepper importer.

 

 


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