Tag Archives: October

Meeting Houses of Rockingham County

(Sorry—I have been reading and writing about meeeting houses for the past few months but still do not know if their identifier is one word or two). On this past Sunday, a rather dreary day, the New Hampshire Preservation Alliance sponsored a driving tour of meeting houses in southern Rockingham County, encompassing structures in Hampstead, Danville, Fremont, and Sandown. I drove over from York Harbor, fighting and defeating an inclination to just stay cozy at home. There was an orientation at Hampstead, the only colonial meeting house of the four that features a steeple addition (I envisioned Salem’s third meeting house, built in 1718), and then we were off to Danville, Fremont and Sandown. I have to tell you, I was in awe all day long: these structures are so well-preserved (cherished, really), simple yet elegant, crafted and composed. I remember thinking to myself when I was first set foot in the Danville meeting house: “I’d rather be here than in Europe’s grandest cathedral” (I think because I had just talked to my brother, on his way to Rome).  There’s just something about these places, and the people who care for them. Just to give you a summary of  the orientation that I received: they were built in the eighteenth century as both sacred and secular buildings, as close to the center of their settlements as possible and by very professional craftsmen. In the early nineteenth century, their religious and polical functions were seperated, so they became either churches or town halls or were abandoned altogether as other denominations built their own places of worship. It seems to me that they survived because of the preservation inclinations of their surrounding communities, and we were introduced to each meeting house by contemporary stewards who were clearly following in a long line of succession. Nice to encounter historical stewards rather than salesmen.

Hampstead:

The second floor of the meeting house, with its stage and original window frames propped up against the wall and all manner of remnants of civic celebrations, was really charming.

Danville: (which used to be called Hawke, so that’s the name of the meeting house. Hawke, New Hampshire–how cool a name is that!)

Incredible building—I had to catch my breath! I think it has the highest pulpit of these meeting houses, and there was just something about the contrast of that feature and the simplicity (though super-crafted) of the rest of the interior that was striking.

Fremont (which used to be called Poplin):

This meeting house is the only one remaining in NH with “twin porches” on each side, plus a hearse house (see more here–I have long been obsessed and have been to Fremont before but never inside the meeting house or the hearse house) with a horse-drawn hearse inside plus an extant town pound! Very simple inside, but note the sloping second-floor floors in picture #4 above. Took me a while to get used to those.

Sandown:

The most high-style of this set of meeting houses, particularly impressive from the back, I thought. Very light inside, even on this miserable day. Another high pulpit, and more marbleized pillars. Short steps to the second floor–I’m a size 7!

My photos are a bit grainy–not sure what my settings were, I was shifting them around to get more light, and too awestruck by the architecture to really focus, so in compensation I want to refer to you the wonderful work of photographer Paul Wainwright, who has photographed all of these meeting houses and more. Simply stunning!


Sanctuary from Salem 2023

The last time I wrote that title—with another date, 1693—it was nine years ago and I was referring to Salem Witch Trials refugee Sarah Towne Clayes, who found sanctuary in Framingham, Massachusetts, the hometown of both of my parents. Her house was a decayed relic at that time, with little prospects of rehabilitation, but now it has been completely restored! You can see and read about it here: and kudos to the Framingham History Center and the dedicated preservationists who saved this important house. This time, the refugee is me: I have found sanctuary from Salem in my childhood home in York Harbor, Maine. The comparison references the title only of course: my situation hardly rivals Sarah’s, having lost her two sisters to the mob, running for her life. I feel a bit uncomfortable using the same title, but I also feel fortunate to have a place to live outside of Salem and I wanted to convey that feeling. I had to get out of town: away from the sonorous tour guide right outside my door, the haunted halloween party hall right next door, and all that trash and traffic and all those people in little black felt witch hats and Hocus Pocus t-shirts. I’m still working in Salem, so ironically I have developed just a touch more empathy for Salem tourists as I try to make my way back into town. Just a touch. On the other hand, I feel tremendous empathy for my fellow Salem residents who commute by car outside of town! I’m still working on my contributions to our Salem book (as well as a talk I’m giving at the First Church in Salem next week) so it’s still Salem most of the time, but during my down time I can walk or drive around York and see some beautiful scenery. So that’s pretty much this post: some of my favorite places in York.

Our house, a summer “cottage,” one of many built in the summer colony of York Harbor; the buildings of the Old York Historical Society  in York Village, and the First Parish Church.

The McIntire Garrison on Route 91, and one of many walking trails in York just down the road. Then it’s back to York Harbor, following the river.

A view in Cape Neddick, and more favorite houses–more coming!

York is HUGE, encompassing over 54 square miles according to the US Census Bureau. Even though I grew up here, I don’t know it that well, because it is so huge and because it has grown over the decades: when I was driving around last weekend I discovered lots of new developments and even a new road I knew nothing about. I always thought there were four distinct villages within York—-York Harbor, York Village, York Beach, and Cape Neddick—but apparently there is another, Bald Head. York was settled even before Salem and was the first incorporated city in America. I’ve got a lot of territory to explore and a lot to learn, so stay tuned over the next few weeks as I dig a bit deeper.


Revenues and Reparations in the Witch City

I often find that my profession and my residence are in conflict: it’s challenging to be an historian in Salem, especially at this time of year. More than one person has suggested that I move, and I think every one of my colleagues has done so when I come in all hot and bothered about one thing or another. But even though Salem is often frustrating, it is always engaging and has offered me many “teachable moments” throughout my career. The past few days, beautiful autumn days, have been a case in point. On Friday, we were considering the immediate and slightly longer-term aftermath of the Salem Witch Trials in my two freshmen seminars. I am not an American historian or an expert in the Trials, but the historian who is both of those things in my department, my colleague Emerson “Tad” Baker, has been working in the administration for the past few years so I have been pinch-hitting. Students come to Salem State with a certain degree of awareness and/or interest in the Trials and so we thought we should offer a freshman seminar focused on 1692 to introduce students to both college work and Salem. I put a lot of work into last year’s seminars so I thought I should repeat them this year, but never again: Tad is back and that is that! Anyway, on Friday we were reading about apologies, reversals, and restitution: several participants in the trials (Judge Samuel Sewall, the jurors, accuser Ann Putnam) issued apolgies after their conclusion, the General Court of Massachusetts reversed the attainders of witchcraft conviction for some (but not all) of the accused “witches” and also compensated their families for some (obviously not ALL) of their damages upon petition. Both my students and myself were very touched by the petition of Isaac Esty, Sr. for restitution following the execution of his wife Mary, one of the three former Towne sisters accused of witchcraft in 1692. Mary and her sister Rebecca Nurse were executed while their sister Sarah Cloyce escaped to Framingham. Here is Mr. Esty’s petition of September 8, 1710 and a transcription, from the University of Virginia’s Salem Witch Trials Documentary Archive and Transcription Project:

Isaac Esty Sen of Topsfield in the county of Essex in N. E. having been sorely exercis’d through the holy & awful providence of God depriving him of his beloved wife Mary Esty who suffered death in the year 1692 & under the fearfull odium of one of the worst of crimes that can be laid to the charge of mankind, as if she had been guilty of witchcraft a piece of wickedness which I beleeve she did hate with perfect hatred & by all that ever I could see by her never could see any thing by her that should give me any reason in the lest to think her guilty of any thing of that nature but am firmly persuaded that she was as innocent of it as any to such a shameful death — Upon consideration of a notification from the Honored Generall Court desiring my self & others under like circumstances to give some account of what my Estate was damnify’d by reason of such a hellish molestation do hereby declare which may also be seen by comparing papers & records that my wife was near upon 5 months imprisoned all which time I provided maintenance for her at my own cost & charge, went constantly twice aweek to provide for her what she needed 3 weeks of this 5 months she was in prison at Boston & I was constrained to be at the charge of transporting her to & fro. So that I can not but think my charge in time and mony might amount to 20 pounds besides my trouble & sorrow of heart in being deprived of her after such a manner which this world can never make me any compensation for. Isak Esty sen’r.

He had lost his wife 18 years previously, but it sounds like it was yesterday. She hated witchcraft: her death and execution was a “hellish molestation” for which “this world can never make me any compensation for.” She was imprisoned for 5 months, including three weeks in Boston, and he was compelled to pay for all of the associated expenses, which might amount to £20, “besides my trouble & sorrow of heart.” I found the combination of profound emotional distress and relatively inconsequential damages moving; my students did too. So there we were, discussing this horrible event and a community’s attempts at reconciliation. Class dismissed, and I’m walking home through the streets of Salem, and when I get to downtown there are laughing witches, young witches, older witches, half-dressed witches, all sorts of witches—all so celebratory, and happy to be in Salem, the Witch City, where Mary Esty and her sister died with others, proclaiming fervently that they were not witches. Later vindicated, but forevermore witches, because Salem needs to be Halloweentown, and what would Halloweentown be without witches? Our present Mayor, and soon-to-be Lieutenant Governor, expressed the connection succinctly:

And she is expressing a majority opinion. Halloween is very popular in Salem: the crowds get bigger and bigger with each passing year, and apparently so do the revenues, for both private businesses and the City. According to several sources, Salem tourists spent 140 million in the Witch City in 2020, 35% of which was spent during October: and that was a Covid year. I’m sure revenues will be off the charts this year, as crowds certainly are. I had numbers on my brain as I walked home on Friday night and woke up the next morning with them still in my head. We had discovered that the Massachusetts General Court alloted £578 to the Salem victims’ families in 1710-1711: how much would that be now my students asked? We went over to my favorite past-to-present currency calculator at the UK National Archives and came up with around £60,648, which is about $79,000 in US dollars. $79,000, 19 executions, one crushing, five deaths in jail, a succession of reversals of attainder and apologies: this all adds up to the “legendary witch history” referenced by Mayor Driscoll above, the basis of Salem’s spectacularly successful witchcraft tourism. 140 million in a pandemic year, with 49 million generated just in October, compared to a mere $79,000! I wonder if a reconsideration of compensation is in order? That would be one way to justify the exploitative nature of Salem’s witchcraft tourism: acknowledge it for what it is, just business. Thanks to all of the genealogical research on those accused of witchcraft in seventeenth-century Salem we probably know who and where all of their descendants are: why shouldn’t they get a cut? I just kept thinking about these numbers when I was walking around Salem this past weekend, amongst HUGE crowds: people = profits.

Scenes from a Salem weekend, October 2022: light and dark and a very well-dressed witch; there’s a tour guide in there somewhere (no one could hear him, so no one was listening); the line for PEM’s Ropes Mansion which seems to be identified primarily as “Allison’s House” from Hocus Pocus by Salem tourists; Chestnut Street from my bedroom window (that line of cars went on all day long on Saturday)’ the Salem Witch Museum is very proud that this is the 50th anniversary of Haunted Happenings.

Am I really recommending reparations? Sadly, no. I just want to point out the inequities between past and present, and the exploitation of the former by the latter. It’s nothing new, but I don’t think you can call it out enough. While reparations are most commonly referenced in the disastrous imposition on Germany following World War I and the ongoing issue of compensation for enslavement here in the US, there have been more successful experiments, most notably the restitution initiatives extended to the families of Japanese-Americans interned during World War II. But a Salem reparations program would be impossible: so much time as passed, there would be so many claimants, and so much money involved!  Reparations would also run counter to Massachusetts state law, as politicians past protected witchcraft profiteering proactively. The legal exoneration of the persons convicted of witchcraft in Salem in 1692 came in three phases. In 1711 Chapter 80 of the Resolves reversed the attainder for the majority of victims, but excluded six women:  Ann Pudeator, Bridget Bishop, Susannah Martin, Alice Parker, Margaret Scott and Wilmot Redd. Following World War II, relatives of Ann Pudeator started lobbying for her exoneration, which was finally achieved with Chapter 145 of the Resolves of 1957 . Finally, following the appeal of Salem State University graduate student Paula Keen and the concerned families, Chapter 122 of the Acts of 2001 included Bridget Bishop, Susannah Martin, Alice Parker, Margaret Scott and Wilmot Redd in the 1957 law, in which they were simple referred to as “others.” The 1957 Pudeator bill was debated for quite some time, particularly in the period 1954-1957, as legislators openly questioned the impact of the exoneration on tourism and the possibility that it might expose the Commonwealth to legal action. Consequently the language of the bill’s final passage specifically provides that descendants of the victims of 1692 may not sue for damages! No worries for Salem.

United Press National Headlines 1954 & 1957: not sure why Senator Evans of WAKEFIELD was so concerned but he gets the most quotes for sure!

The word “reparations” usually means money, but it also refers to repairing one’s reputation, image, or perception (and not simply replacing it with something new and shiny, as in Salem). I’ve been thinking about that process too, because of another witchcraft course I’m teaching this semester, Magic and Witchcraft in Early Modern Europe (yes, it’s a pretty intense semester). Unlike the situation in Massachusetts, there were no immediate attempts to rehabilitate the many victims of the succession of witch trials which occurred in much of Europe in the sixteenth and seventeenth centuries; indeed, that process is happening now. This very year the provincial governments of Scotland, where witch-hunting was particularly intense, and Catalonia, where witch trials began relatively early, have apologized formally for their witch hunts. Both exoneration movements were clearly feminist in inspiration, highlighting the fact that the majority of the victims in both regions were women, but both also focused on the necessity of repairing the historical memory of the accused. I’ve been so struck by the Catalan discourse, triggered by the slogan/hashtag No Eren BruixesThey were not witches. I hope that that the apologies to those who were not witches paves the way for true historical understanding through reparation in both Catalonia and Scotland, rather than expedient exploitation once the slate has been wiped clean.

“They were not Witches,” (they were Women): a call to action in Catalonia. 


The Rebecca Nurse Homestead

As I write this on a sunny warm Saturday afternoon, there’s a line of cars extending down my entire street which has been continuous since about 10:00 this morning; I’m sure every other entry road into Salem is the same. My windows are open so I can hear and smell the exhaust as well as booming radio music; the situation has been much the same over the past three weekends and it will be the same for the next two. Salem in October! Of course we’re all supposed to grin and bear it because it’s good for local businesses, and we do. Generally I make plans to get away but that hasn’t been the case this year for some reason: a big mistake. Last week I didn’t even provision properly before the weekend: an even bigger mistake! This week, I provisioned properly and went on a lovely twilight tour of the Rebecca Nurse Homestead in Danvers, a town which approaches its Witch Trial history with far more reverence than Salem. So today I am not only better-provisioned but also considerably calmer than a week ago: the cars are annoying but really I just feel sorry for their passengers.

A Tale of Two October “Salems”: Salem Town and Salem Village, part of what is now Danvers.

I’ve been to the Nurse Homestead before, but I wanted to return this year as I’ve been teaching a course on the trials, and Rebecca’s experience has been the most impactful on my somewhat jaded freshmen, who are taking a required “first year seminar” rather than a course (and a subject) of their particular interest. They are cool customers, all majoring in business or criminal justice or nursing or something “practical”, and I’m not sure they know what to think of hyper-historical me, perpetually indulging my curiosity! But I’m making them read all sort of primary sources, and I can tell that Rebecca’s trial moved them: this well-respected grandmother, supported by her Salem Village neighbors and exonerated first by a jury, only to indict herself because she couldn’t hear a second round of questions clearly, one of three Towne sisters to be accused in 1692 and two to die. This year marks the 500th anniversary of her birth, in Yarmouth, England. Rebecca and her husband Francis spent most of their married life in Salem town, citizens of good standing, but moved out to the Village when they were in their fifties along with their married children, creating a family compound, in the center of which was and is the c. 1678 house now under the stewardship of the Danvers Alarm List Company. Not far from the house is a family graveyard, where Rebecca is supposedly buried, along with another accused and executed “witch”, George Jacobs. In its midst is the very first memorial to a victim of 1692, erected by her descendants in 1885.

I was among descendants on the tour, making a regular pilgrimage to this sacred site, happy to be on familiar and familial territory on such a beautiful October evening. The young guide was great, eager and happy to answer as many questions as we could direct her way. Not a single reference to ghosts! The only discordant element of the entire evening was a woman wearing a frilly witch hat, the only one among us so adorned, of course. How odd to see someone snapping a photo of a memorial to someone who was falsely accused of witchcraft, a martyr, in that hat, a party hat, from the other Salem.

No flash allowed inside, and as you can see it was quite dark, but this is believed to be the very “great” room in which Rebecca Nurse was arrested in the spring of 1692.


Shelter Signalling

I love twentieth-century magazine art, especially early twentieth-century cover illustrations, for various reasons: the accessible aesthetics, the creativity and artistry, the cultural representation. Then as now, magazine publishers and editors wanted to represent their time and place with their covers, and also send messages, or signals, to their readership as well as the people who might glance at them as they walked by a street (or airport) stand. The difference between then and now, though, is that more artists were called upon to create these covers in the first half of the twentieth century than photographers. So we have have less realism and more ambiance, color, symbols and impressions. I was looking at a succession of covers of one of my favorite shelter magazines (which had several reincarnations and which I wish would be reincarnated yet again), House and Garden, and it was obvious that its editors deliberately veered away from the realistic renderings featured on covers in the first decade of the twentieth century towards more artistic and impressionistic images in the second and third. Here’s a succession of October covers with the messages that I am receiving, all from the Condé Nast Library, which I’m fortunate to be able to access via Artstor: the alternative themes of “fall planting” and “furnishing for the fall bride” predominate for these “numbers”, but I think there are other messages too.

The Aughts:  we are so Sturdy! (and such good builders, 1908-11).

October aughts collage

The Teens:  we’re so Whimsical! (1916-1920).

October HG 1916

October Teens HG Collage

The Twenties: we are so industrious (and America is truly the land of plenty; 1921-29).

October 1920s Collage

The Thirties: we’re so confused! We are so very 1) Sleek (1936); 2) Acquisitive (1937-38: House & Garden certainly seems a bit out of touch with the DEPRESSION; 3) Rococo (1938-41).

October HG 36

October 1930s collage

Late 30s

1949: We’re Going Places (and we can have it all).

October HG 49


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