The twitter tagline for Hub History’s podcast on the Boston witch trials in the mid-seventeenth century was a bit on the edge for me: The Salem Witch Trials? So mainstream. Boston was hanging women for imaginary crimes BEFORE it was cool. Yet I think I will forgive them (not that they need my forgiveness, as they offer up wonderful and popular podcasts on Boston history prolifically) because this expanded geographical perspective is something that the interpretation of the Salem Witch Trials needs, always. When I came to Salem with my newly-minted Ph.D. in early modern European history, I was astounded that so few people knew that thousands of people had been tried and executed for witchcraft in that era: now that awareness seems much improved as far as I can tell, but because Salem’s history is so commodified, the Salem story still seems to dominate even though the town was very much in the center of a county-wide storm in 1692. Academic historians have told the larger story for years—from Richard Godbeer’s Devil’s Dominion to Marybeth Norton’s In the Devil’s Snare to my colleague Tad Baker’s Storm of Witchcraft—but I am wondering if the regional approach has any bearing on how the tale is told in Salem today. I’ll look—and listen—around, and try to find out.
The names of just one day’s (September 22) victims of the Salem Witch Trials reveal some extent of the regional impact, but the University of Virginia’s site has a dynamic regional map here.
When I saw the preview for one of those cheesy cable paranormal shows on “haunted” Salem that appear with increasing frequency, especially at this time of year, advertising an ” immersive, multi-platform event [which] will investigate ghostly activity at three historic locations tied to the infamous Salem Witch Trials of the late 17th century: the Ipswich Gaol, the Proctor House and Rockafellas” [restaurant in Salem, the site of the first meeting house where interrogations occurred], I was impressed with the regional scope for about a second, until I realized that the show’s producers seemed not to know or care that neither the “haunted” Ipswich Jail or the Proctor House in Peabody were built until well after the trials, and that the building identified as the “old Ipswich Gaol” was not in fact the Old Ipswich Gaol. In this article, Ipswich Town Historian Gordon Harris expressed proper disgust at the “hype and fabrication” of it all, especially given the fact that Ipswich had a real role to play in the Salem Witch Trials, “a mass systematic state-sponsored killing of innocent people [which] should not be used for mindless entertainment.” I did not hear or read a similar expression of condemnation in Salem, but then again I did not read anything at all about this show in Salem, which is great. Perhaps the producers can blame their ignorance on one of the “local historians” they featured, who appears to be a professional actor.
Well, enough of this: there are far better choices out there, this very month, for those that are interested in truly historical and regional perspectives on the Salem Witch Trials. Just this week, Curator Kelly Daniel of the Peabody Historical Society & Museum will be speaking about a local family that emerged from the Trials unscathed despite that fact that they were very much in the midst of it all: “We Do Testefy : The Felton Family & Salem Witch Trials,” Smith Barn @Brooksby Farm in Peabody, Massachusetts, Wednesday, October 9 at 1:00 pm. And in the following week, another promising presentation, at the Rebecca Nurse Homestead in Danvers: “Skeletons in the Closet: The Memorialization of George Jacobs Sr. and Rebecca Nurse after the 1692 Witch Trials” by Dan Gagnon. For a more creative (and clearly labeled as such!) yet equally regional perspective on the trials, this play about Nathaniel Saltonstall of Haverhill, whose resignation from the specially-commissioned Court of Oyer and Terminer has made him a perennial (and rare) judicial hero of the Trials, looks interesting: Saltonstall’s Trial, with multiple performances at Beverly’s Larcom Theater from October 17-27. I have always wondered why Saltonstall has not been featured more prominently in creative depictions of the Trials: in The Crucible, for example, Samuel Sewall seems to stand in for him in the play and the Reverend Hale in the film. He deserves a starring role, and he will have it in Beverly.
I can’t find a single contemporary (or later) image of Saltonstall–only mistaken images of his grandfather and son, but Sidney Perley included his autograph in his History of Salem (1924); Saltonstall family crest, Cowan’s Auctions.
Last year when this play debuted in Haverhill, the local paper wrote a feature with the title “Stay away from the freak show in Salem and head to the witch trials in Haverhill”: this year’s Beverly production seems more focused on presenting a substantive combination of drama with post-production “conversations” with people who do not have to act as if they have expertise, including Tad Baker, Danvers archivist Richard Trask, author Marilynne Roach, the new Head Librarian of PEM’s Phillips Library, Dan Lipcan, and Curator of the Wenham Museum Jane Bowers. I don’t think I’ve ever heard the view from Wenham before!
October 7th, 2019 at 9:21 am
Thank you so very much for this intelligent and informative blog post. I have studied much about this time period on my own…the houses, the history, the people…and felt moved to design and create a Memento Mori sampler, silk on linen, for those who were unjustly hanged (it does not include those who perished in other ways as a result of the Great Delusion).I wish I could include a photo…
October 7th, 2019 at 11:19 am
I would love to see that! Feel free to email me a photo and I’ll put in on here.
October 7th, 2019 at 10:05 am
Great piece about the geographical extent of those involved in the Salem Witch Trials of 1992. Sorry I can’t attend “We Do Testefy : The Felton Family & Salem Witch Trials,” at Brooksby Farm in Peabody on Wednesday. Driving along Lowell Street in West Peabody towards Lynnfield, I always notice a weathered antique Felton farmhouse. I have often wondered about that family.
Actually what is now West Peabody and Lynnfield were greatly affected by the madness. Elizabeth Hart’s homestead was at the corner of Lowell and Main Street in Lynnfield, just over the line from the Felton property. “Goody” Hart was accused of witchcraft by a neighbor Mary Wolcott who testified that –
“… I say an apparition of Goody (Mrs. Hart) who hurt me much by pinching and choking of me and urged me grievously to set my hand to her book, and several other times she tormented me, ready to tear my body to pieces.”
Fortunately for Elizabeth, her son Thomas Hart’s moving petition to have his mother vindicated was so well phrased that she was released by the Court in December of that year – presumably, after he paid her room and board for incarceration. She lived out her days peacefully in Lynnfield.
Another local connection – Sarah Hawkes, second wife of Saugus founder Adam Hawkes, later married Samuel Wardwell of North Andover. He was hanged on September 22 of that year. The unfortunate Sarah was accused and imprisoned. Her children were taken from her. No record of her death survives.
And while we are in the neighborhood, let us not forget John Proctor and Giles Cory, both of whom resided in what is now West Peabody.
I agree with you that “this expanded geographical perspective is something that the interpretation of the Salem Witch Trials needs, always.”
October 7th, 2019 at 11:20 am
Absolutely—-I can’t go either unfortunately but it looks excellent–and important.
May 22nd, 2021 at 10:28 am
Bliss Shine Mezys New York Clubs