Tag Archives: Remembrance

Blocked Path

The house which represents refuge from Salem October is the house I grew up in, a shingle “cottage” in York Harbor which is on the main street but also adjacent to a lane whichΒ usedΒ to offer access to the Cliff Walk, a constructed path along the water which used to proceed from York Harbor Beach all the way to Cow Beach near Long Sands Beach. When I was younger I would just walk down the lane to the Cliff Walk, turn right to go to Cow Beach, which is rocky but where I saw my first (and now that I think about,Β only) beached whale, or left to go to York Harbor Beach for swimming and tanning. At that time, York Harbor was dominated by summer houses: we were among the minority of full-time residents. And so even though our way to the Cliff Walk had houses on either side with adjacent lawns, nobody was ever there: one was a cool 1920s house and another a big old gray Victorian. Now the cool 1920s house has been turned into something less aesthetic, and the Victorian replaced by another generic coastal house, and yet another generic coastal house has been added to the conjoined lots, and none of the owners of these houses recognize any pre-existing access to or from the Cliff Walk: the path is blocked and gated. The Cliff Walk itself has also been blocked on the way to Cow Beach by a landowner who has planted a big imposing hedge, and while still beautiful, is a stub of its former self. Let’s take a walk from the Harbor Beach to the hedge, passing by my former entrance to the walk—and the sea.

Looking up at the Cliff Walk from York Harbor Beach; the Reading Room is the first building. There used to be four cottages, but they were removed for Hartley Mason Park/Reservation.

Must be fully warned! As you will see, some parts of the path are in better shape than others.

But the path in front of the Reading Room looks great!

Ok, I get it!

For me, the Cliff Walk was all about private lookouts and houses—it was and is the best way to see some of these cliff-hugging cottages. We always stuck to the path, even when we were mischevious kids.

Not too great over this stretch.

My old entrance and exit.

Nicely-maintained after that but there’s not far to go; that big white house is the home of the hedge-maker and the end of the line.

I’m late to this party as I have not been living here. There have been substantive efforts to defend the public’s prescriptive (historical) right to access the entire path, rounding the corner you see above to Cow Beach. The Town of York has a Cliff Walk Committee, and there is a Friends of the Cliff Walk Facebook group. But the Hedge Guy is standing his ground. It’s complicated, and I need to learn more. I certainly understand the privacy and insurance considerations of those who own homes adjacent, but I miss “my” walk—I guess it’s just a memory lane for now.

Golden Hour, indeed!


March Memorials in Boston

This past Sunday, the anniversary of the Boston Massacre, I went into Boston to take the “Massacre and Memory” tour offered by Revolutionary Spaces, the newish organization that maintains and interprets both the Old State House and Old South Meeting House. I always enjoyed going to Massacre reenactments at the former on March 5, but this tour was a whole other dimension of historic interpretation. I was rather amazed at the guide’s ability to present: a) the events of that day in 1770; b) deep background and wide context for the events of the day; c) the divergent sources which presented the events of the day afterwards; d) the day’s immediate and long-term “remembrance”; e) the useΒ of the remembrance of the day by abolition activists in the mid-19th century and anti-busing activists in the twentieth century; f) a very strong sense of both the geography of Revolutionary-era Boston as well as the purposes and perceptions of the revolutionary spaces which we visited; and g) a consideration of how we might tell interpret historic events in the future as we proceed through our digital age. All that in about 2 hours! This was the first tour of the season for our young guide, and she was on fire. No Salem simplistic storyteller was she (what I hear out my front windows when it’s warm: and then Giles Corey was pressed to death (MORE WEIGHT), and then this happened, and then this happened): instead she offered usΒ layers and layersΒ of history: its creation, dissemination, legacy and utility.

Revolutionary spaces indeed: The Old State House, Faneuil Hall (where the first post-massacre meetings were held), and the Old South Meeting House, with George Washington and Andrew Oliver standing by. So many markers in Boston! All in copper and bronze: in the street, on buildings, everywhere.Β 

The Tour began at the Old State House, before which the Massacre took place, and ended at the Old South Meeting House, where the first memorial massacre orations were held. I had a lot to think about after this layered presentation, so I wanted to go back to Old State House and consider the exhibitions there: the tour ticket included admission to both Revolutionary Spaces buildings. But when I got back to the Old State House, there wasn’t really open admission: there wereΒ otherΒ scheduled tours which I didn’t want to take so I stomped off in my fashion. I was in a very bitchy mood for about ten minutes as I strode down Tremont Street, because I wanted to process the Boston MassacreΒ on my own terms, this very day, and somehow I felt I was prevented from doing that. But then I came to the Old Granary Burying Ground, and the marker to the five victims of the Massacre therein, which led me to their monument on the Boston Common, and as I was gazing at Crispus Attucks’ prone figure on its plaque, I saw the new memorial to Martin Luther King, The Embrace,Β in the corner of my eye. So off I went to the presence ofΒ The Embrace, which has received rather mixed reviews in our area since its debut in January. I wasn’t sure how I would respond to it—it looks rather intimidating in media images—but I really liked it: it’s smaller in scale and more detailed in reality. And it was fun to see people reacting to it: touching it, walking under it, taking selfies all around it. The engagementΒ with and around this installation reminded me of the very active engagement of Bostonians with the living memory of the Massacre: weeks later and centuries later. And then I walked up the hill to another engaging memorial: Augustus Saint-Gaudens’ masterful monument to Robert Gould Shaw and the Massachusetts 54th right across from the Massachusetts State House. What a memorial trifecta! The thread between these three memorials was African-American history of course, but I didn’t really think about it that was as I was making connections in my mind on my walk. I just felt grounded in Boston history, Massachusetts history,Β AmericanΒ history.

Memorials: a circle of remembrance from Old Granary to the (new) State House.

[N.B. When I was all worked up I noted my frustration with my exclusion from the Old State House on Facebook: Revolution Spaces staff almost immediately reached out and offered me free admission at my convenience. So now I’m a bit embarassed but impressed with their professionalism!]


Remembering the Revolution: Two Caleb Footes

For this Veterans Day 2022 the stories of two Salem men named Caleb Foote: grandfather (1750-1787) and grandson (1803-1894). But there’s a shadow of another man in this post too, a young lieutenant named Benjamin West, the sole Salem casualty of the Battle of Bunker Hill. The younger Caleb Foote is the link between the other two men: a prominent newspaper editor and publisher, he also dedicated himself to the remembrance of both his grandfather, a privateer and prisoner of war who left behind quite a revolutionary record, as well as his great uncle, who did not. Their conjoined histories are a great reminder of both the sacrifices made by the first American veterans and the commitments that their descendants made to their memories.

Fortunately members of the Foote family were meticulous writers and archivists of their own family papers. Caleb Foote the Patriot was a wonderful letter writer and journal keeper, both on land and on sea. So we know his Revolutionary story well, and his grandson amplified it by compiling and publishing his records in the Historical Collections of the Essex Institute in 1889. Several of the original texts are preserved among the papers of Divinity Professor Henry Wilder Foote (grandson of Caleb Foote III) at Harvard. According to a letter to his wife Mary, Foote was with General Washington at Cambridge in the fall of 1775, but returned home to Salem after the new year. He then took to the sea as yet another of Salem’s many daring privateers: his vessel, the Massachusetts brigantine Gates, was captured by the British off Canada in July of 1778, after which he was taken to England and imprisoned in Forton Prison near Portsmouth for the next two years. In Spring of 1779, he wrote to Mary back in Salem: I am sorry to inform you that you need not look for me till December or March next altho it may be my good fortune to be at home sooner. Please to remember me to all friends….Capt. Smith, Mr. Hines, Mr. Campton, Mr. Foster, Jacob Tucker, John Shaw, and Jonathan Tarent are in the prison with myselfΒ (as Salem served as a major privateer port, so many of its sailors ended up in Forton or Mill Prisons as prisoners of war). Foote grew increasingly exasperated with his imprisonment over his next letters, and with Mary as well, who did not seem to be writing him return letters (oddly he refers to her as “most affectionate friend” in his early letters and “dear beloved wife” in the later ones!) In the summer of 1780 he sounds bereft: my welfare…is very poor at present for here we lie in prison, in a languishing condition and upon very short allowance, surrounded by tyrants, and with no expectation of being redeemed at present, for we seem to be cast out, and forsaken by our country, and no one to grant us any relief in our distress; and many of our noble countrymen are sick and languishing for the want of things to support nature in this low estate of health; and many of they have gave to the shades of darkness. Some others have entered on board His Majesty’s ships to get clothes to cover their nakedness, which is to the shame of America.”Β This was the low point, after which Foote and several of his fellow prisoners managed to escape and find their way to Amsterdam, where they signed on as crew of the recently-commissioned PrivateerΒ South Carolina, which eventually brought them home. Foote kept the log along the way, and was discharged from service in January of 1782, near the end of the Revolution. Five years later he was dead at the age of 37, having never really recovered from his long and difficult service, and leaving Mary and their children in rather desperate straits according to the successive applications for aid sent to various Federal offices on her behalf by august Salem dignitories like Timothy Pickering and Nathaniel Silsbee.

Mary Foote survived her husband by nearly 40 years, during which time she saw her eldest son, namesake Caleb, die at sea, several years after his wife, leaving their sole child, five-year-old Caleb III, an orphan in 1810. His mother belonged to the large West family in Salem, and he was raised by them, chiefly his grandmother, who was the widow of Samuel West, bother of the Benjamin West who was killed at Bunker Hill. The Wests must have discouraged a seaman’s career for young Caleb, because he began an apprenticeship at theΒ Salem GazetteΒ and essentially never left: rising to editor, co-owner, and publisher. He was also a civil servant and the model of nineteenth-century civic engagement, serving as postmaster, school committee member, state representative, and Whig party chairman, as well as on every single infrastructure committee I could find and on the boards of nearly every Salem insitution. He was a temperate Mason. Caleb Foote spoke about his grandfather and namesake at public events regularly, but it wasn’t until towards the end of his life that he began taking up the cause of his great uncle Benjamin, who was for some reason left off the list of names on the Bunker Hill Memorial. Joseph Felt asserted that Benjamin West died “in the trenches” in his 1827Β Annals of Salem, but he was unheralded in Boston until the venerable Foote took up his cause in the 1880s, perhaps inspired by his compilation work on his grandfather’s papers. And so we have some charming remembrances, first from Foote himself, who testified thatΒ this great-uncle of mine had some taste and talent for portrait painting, and a life-sized bust portrait of him in his lieutenant’s uniform, painted by himself hung in the house [of his grandmother West] , and its history was often mentioned to visitors. A copy of it is now in the possession of the Essex Institute, in Salem, and another in the family…..Another reminiscence was entered into the record that is even more poignant: a column from the late Henry Derby of Salem, whose grandmother was nine years old in 1775 and a neighbor of the Wests. She told her grandson that she remembered that morning of June 17 very clearly, when the young lieutenant came through her mother’s door exhibiting his insignia of office (a feather in his hat) to bid her goodbye. To the question, “Are you going, Benjamin?” “Yes—right away,” was his quick replyΒ and off he went, never to return. Mrs. Derby remembered his artistic skills too. He had a shop downtown with a beautiful and much-admired sign of himself in the process of painting a carriage: a perfect advertisement for his sign-painting business. After his death and the disposal of his effects, this very signΒ became the lining of an outside cellar door of his family house, his last earthly residence, and there gratified the eyes of children and passers-by whenever these doors were thrown open, till time and exposure erased the picture of this young patriot and martyr to liberty.”

Salem Printer Ezekiel Russell’s Elegiac Poem on the Bloody Battle at Bunker-Hill, Massachusetts Historical Society; West Reminiscences in William Whitmore Story’s A memorial of the American patriots who fell at the Battle of Bunker Hill, June 17, 1775 : with an account of the dedication of memorial tablets on Winthrop Square, Charlestown, June 17, 1889, and an appendix containing illustrative papers (Boston, 1889); Caleb Foote’s 1894 New York Times, obituary, also dated June 17!

A few notes on images:Β after I read about the self-portrait trade sign on the cellar door above, I spentΒ hoursΒ trying to find some semblance. No luck: honestly, the close I could come is Norman Rockwell’sΒ Colonial Sign PainterΒ from 1936! As charming as Norman Rockwell can be, this is not what I was looking for. Much more interesting is the story of the West self-portrait at the Essex Institute, which turns out not to have been a self-portrait, but rather a portrait by his cousin Benjamin Blyth. All this is explained in an article on Benjamin Blyth by Professor Henry Wilder Foote, grandson of Caleb Foote III: what a coincidence! I couldn’t find an image anywhere, which is often the case with portraits which are referenced as deposited with the Essex Institute in nineteenth- and early twentieth-century catalogs and periodicals: I presume it’s up at the Peabody Essex Museum’s storage facility in Rowley. In any case, I love the inscription on the back as noted by Foote: The Gentleman The Patriot The Soldier The Hero.

Norman Rockwell, The New Tavern Sign (Colonial Sign Painter), 1936, Norman Rockwell Museum.


Tattered Flags

The Civil War began with the lowering of a tattered 33-star flag from Fort Sumter in 1861 after which tattered flags defined, symbolized and memorialized the bravery, sacrifices and experiences of its participants on both sides for at least a half century—and likely much longer. There is no more powerful symbol of both commitment and conflict, and no more inspirational object. After surrenduring the Fort on April 12, Major Robert Anderson brought the Sumter storm flag with him to New York City, where it became the focus of a patriotic rally just a week later and then was put on a tour of northern cities to raise funds and rally troops. Almost exactly four years later and after the Confederate surrender of the fort, then Brevet Major-General Anderson returned to Charleston to raise the flag in a momentous ceremony that was overshadowed unfortunately by the assassination of President Lincoln. And in the interim, many flags were reduced to tatters and fragments.

Flag fallout: Edwin Francis Church painted several different versions of Our Banner in the Sky (Fine Art Museums of San Franciso, above), inspired by the tattered flag of Ft. Sumter. Commercial adaptations were printed, along with other Remember Fort Sumter! ephemeral images. Library of Congress.

Ever since I first saw the striking photograph of Sgt. William Carney of the Massachusetts 54th bearing the standard he rescued from the bloody battle of Fort Wagner in 1863 in Luis Emilio’s Brave Black RegimentΒ I have been struck by the visual poignancy of the tattered flag. He just wouldn’t let that flag go, and consequently he became the first African-American recipient of the Medal of Honor in 1900. Just a few years later, Sargeant Samuel Hendrickson Smith bore the colors of the storied 8th Massachusetts in a Salem parade: he suffered permanent damage to his sight, hearing, and speech during the War but lived until 1910.

Newspaper drawing of Sergeant Carney holding the American flag during the battle at Fort Wagner: from an article in the Boston Journal, “Hero of Fort Wagner: Tale of Color Bearer William H. Carney,” published on December 29, 1898; Sgt. Samuel Hendrickson Smith of Salem and the 8th and 19th Massachusetts Regiments, 1905.

It’s easy to grasp the symbolic importance of the tattered flag image, during the Civil War and all wars really, but I never realized it was a distinct photographic genreΒ until fairly recently. The enormous popularity of the carte de visite, the new photographic technology of the mid 19th century, accounts for many images of flags and flag bearers. Louis-DΓ©sirΓ© Blanquart-Evrard had invented albumen printing, in which a negative photograph was printed on paper coated with egg whites (albumen) and mounted on thick cardstock, in the 1850s, resulting in a new mass media with expanded access toΒ  photographic images. The Fort Sumter flag tour could be expanded by degrees, and remembrance of individual, regimental, state and national service and sacrifice recorded for posterity. Tattered flags became “relics” of the war, both in the hands of their bearers and simply standing there in their distressed state. Here are a few of my favorite images among the collection of “Tattered Flag CDVs” (actually the their preferred term is “battle-torn”) at the Library of Congress:

19th Massachusetts; 7th Connecticut; 4th New Hampshire; 44th New York; 30th Ohio; 21st Mississippi, Library of Congress.

The images above were public: I’m wondering if war-torn flags confiscated during battles were also made so. The American Civil War Museum has a large collection of confederate flags captured by Union soldiers and the National Archives has an inventory entitled “Records of Rebel Flags Captured by Union Troops after April 19, 1861” (RG 94). Every state historical society or museum or state house has a collection of war-torn flags, “brought home” during or after (sometimes well after) the war. Sometimes there is just an assemblage of scraps and threads, or perhaps just a material outline of what is sometimes referred to as a “ghost” flag: and like any ghost, it is haunting.

Flag of an unidentified unit. Captured at the battle of the Wilderness, Virginia, May 12, 1864 by Lt. Benjamin Y. Draper, 1st Delaware Infantry and scraps of a confederate flag confiscated (and divided) during the occupation of Richmond by troops from Springfield, Massachuesetts, American Civil War Museum. Remnants of the 95th Pennsylvania and 1st Massachusetts flags, Cowan’s Auctions and Morphy Auctions.

2020: the Commemorative Year

One of the major themes of this blog has been how we remember history: what we choose to remember, what we choose to celebrate (or exploit), and what we choose to forget or ignore. This year promises to be very interesting in the realm of “anniversary history”, with two big commemorations crowding the calendar: the 400th anniversary of the arrival of the Mayflower in Massachusetts and the 100th anniversary of the passage of the Nineteenth Amendment enfranchising American women after a long, long struggle. I don’t think anything else—certainly not the 200th anniversary of the Missouri Compromise (1820) or the 300th anniversary of the South Sea Bubble (1720)— can compete with these epic events. Yet looking ahead at the succession of initiatives and events designed to commemorate these two markers, I am struck by one notable difference: the Suffrage Centennial seems to be a truly national movement, with major events in Washington, D.C., every single state, and many localities as well, while the Mayflower anniversary seems much more restricted: to Massachusetts, and even to theΒ descendantsΒ of the Pilgrim passengers. This might just be my American perspective: the Mayflower commemoration certainly has a broader geographic scope, incorporating Great Britain, the Netherlands, and the Wampanoag Nation, encompassing the Aquinnah and Mashpee tribes. My perception might also shaped by the fact the Suffrage Centennial is already very much in full swing, so we shall see.

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Plans for the Suffrage Centennial have clearly been in the works for years, and their most dramatic manifestation wasΒ threeΒ major exhibitions in Washington:Β Rightfully Hers: American Women and the VoteΒ at the National Archives Museum (May 10, 2019- January 3, 2021), Shall Not be Denied: Women Fight for the VoteΒ at the Library of Congress (June 4, 2019-September, 2020), and Votes for Women: a Portrait of Persistence Β at the National Portrait Gallery (March, 2019-January 5, 2020). As you can see, the last exhibition ends this weekend, but there is a companion catalog with wonderful essays and images. These exhibitions are just the beginning of a wave of suffrage remembrance and interpretation, washing over the nation: the website of the Women’s Vote Centennial Initiative is a great place to go for events and resources but every state seems to have its own central site as well, linking to institutional and local initiatives. Here in Massachusetts, Suffrage100MA, the Women’s Suffrage Celebration Coalition, sponsors features like the “Suffragist of the Month” at the Commonwealth Museum, but is hardly the extent of commemorative activity: the Massachusetts Historical Society had a very visual exhibit entitledΒ β€œCan She Do It?” Massachusetts Debates a Woman’s Right to Vote up over last summer, the Boston Athenaeum has an ongoing “Eye of the Expert: (Anti) Suffrage program focused on items from its collection, the Schlesinger Library at Harvard will feature Seeing Citizens: Picturing American Women’s Fight for the Vote from March 23 to October 3, 2020, and there are local events all around me commencing next month. This very layered exploration of the coming of universal suffrage has been extremely comprehensive, examining the complexities of the struggle, divisions of class and race, and all sorts of attendant aspects (and materials!)—and there’s a lot more to learn and see.

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pixlr_20200101133156977Ace of Spades card (verso and recto) from a c. 1915 deck published by the National Woman Suffrage Publishing Co., Boston Athenaeum.

By contrast, the coming commemoration of the Mayflower’s arrival doesn’t seem very layered or very national: there are no events in Washington that I could find. The official US website for the commemoration is Plymouth400, Inc., which reports that the April 24 Opening Ceremony will be a two-hour event of historical content, musical headliners, interpretive readings, choreographed movement, original productions, and visual narratives to create a once-in-a-lifetime spectacle. The Plymouth 400 Legacy Time Capsule will be introduced, and the first items will be placed inside by special guests. Honoring the past and celebrating the future, each of the commemoration themes – exploration, innovation, self-governance, religious expression, immigration, and thanksgiving – will be presented in creative ways. Invited participants include state and federal officials, representatives of the UK, The Netherlands, colony partners, and many more.Β Besides this extravaganza, it’s all about the ship: the Mayflower II (1957), which has been under repair in Mystic, Connecticut for several years. The newly-restored ship will sail to Boston for a maritime festival in May (docking right next to the Constitution, which should look cool), and then proceed home to Plymouth via Provincetown for more festivities in both ports. I do see references to attendant exhibitions on Pilgrim women and the Wampanoags on the Plymouth400 site, but nothing like the diffusion of inspired initiatives associated with the commemoration of suffrage.

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screenshot_20191231-154733_chromeThe Mayflower II seemed to be more of a national story in 1957; on the stop in Provincetownfrom Boston to Plymouth, there will be a “reenactment of the signing of the Mayflower Compact and VIP reception”.

The Plymouth400 website might not be comprehensive but it is all we have to go on; it is also, very decidedly, not aΒ resource, with minimal effort toward edification. When compared to the much more impressive official British commemoration website Mayflower400 it is exposed for just what it is: a Chamber of Commerce production. After watching all of the poignant expressions of remembrance associated with the commemoration of each and every phase of World War One over the past few years, I am not surprised to see the sophistication, earnestness, and creativity of the British commemoration of the Mayflower voyage, which will include the opening of a Mayflower Trail through and outside Plymouth, multiple exhibits, public art and music projects, living history events, a muster, festivals, illuminations, a religious history conference, and even sporting events. The website links to resources and is itself a resource, with digital maps exploring the sites associated with the Mayflower itself and every single passenger and crew member. It brings all these people to Plymouth and then to America ( some via Leiden): why can’t we have something similar that shows where they went once they got here? As I am not a Mayflower descendant, I am forming the opinion that if I want to feel a real connection to those who left England in 1620 I had better make my way to Plymouth in Devon rather than Plymouth in Bristol County.

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screenshot_20200101-153517_chromeThe official British program and interactive maps on the Mayflower400 website, which also includes artwork that has been seldom seen (over here, at least), like Anthony Thompson’s 1938 paintingΒ The ‘Mayflower’ Leaving Plymouth, 1620 @Essex County Council.


Witches are Sexier than Quakers

I would really love to buy theΒ tolerationΒ rationale that is used almost universally to justify Salem’s exploitation of the 1692 Witch Trials for commercial gain, but I have several issues. The argument goes like this:Β Β yes, we had a terrible tragedy here in 1692, but now we owe it to civilization to spread awareness of the intolerance of that community in order to raise awareness of intolerance in our own time. If we can make money at the same time, so be it, but it’s really all about teaching tolerance.Β I’ve written about this before, several times, so I’m not going to belabor the point, but I think this rationale reinforces a notion among some—actually many—that the victims of 1692 were doing something that was in some way aberrant or diverse, when in fact they were just plain old pious Protestants like their neighbors and accusers. The focus on toleration is supposed to connect the past to the present, but more than anything, itΒ privilegesΒ the present over the past. My other problem with the toleration rationale is the exclusivity of its application: only to the Witch Trials, the intolerant episode with the most income-generating potential. We seldom hear of any other moments of intense intolerance in Salem’s history: the fining, whipping, and banishment of separatists, Baptists and Quakers in the seventeenth century, the anti-Catholicism and nativism of two centuries later. Certainly the Witch Trials were dramatic, but so too was the intense persecution in Massachusetts in general and Salem in particular over a slightly longer period, from 1656-1661: just read the title pages of these two incredibly influential texts which documented it.

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Quakers Bishop

Edward Burrough,Β A Declaration of the Sad and Great Persecution and Martyrdom of the People of God, called Quakers, in New England, for the WorshipingΒ of GodΒ (1661; Christie’s —-the whole text can be found here); George Bishop, New England judged, not by man’s, but the spirit of the Lord: and the sum sealed up of New-England’s persecutions being a brief relation of the sufferings of the people called Quakers in those parts of America from the beginning of the fifth monthΒ 1656 (the time of their first arrival at Boston from England) to the later end of the tenth month, 1660Β (1661; Doyle’s—the whole text isΒ here).

The whipping, scourging, ear-cutting, hand-burning, tongue-boring, fining, imprisonment, starvation, banishment, execution, and attempted sale into slavery of Massachusetts Quakers by the colonial authorities is documented in almost-journalistic style by Edward Burrough and George Bishop and the former’s audience with a newly-restored King Charles II in 1661 resulted in a royal cease and desist missive carried straight to Governor Endicott by Salem’s own Samuel Shattuck, exiled Quaker and father of the Samuel Shattuck who would testify against Bridget Bishop in 1692. So yes, the Quakers accused the Puritans of intolerance far ahead of anyone else, and their detailed testimony offers many opportunities to explore an emerging conception of toleration in historical perspective: we don’t have to judge because they do. Every once in a while, an historical or genealogical initiative sheds some light on Salem’s Quakers—indeed, the Quaker Burying Ground on Essex Street was adorned by a lovely sign this very summer by the City, capping off some important restoration work on some of the stones—but their story is not the official/public/commercial Salem story: that’s all about “witches”.

Quaker Meeting House

Quaker Meeting House 1832

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Quakers Grave

Much of Salem’s Quaker history is still around us: the Essex Institute reconstructed the first Quaker Meeting House in 1865 and it is still on the grounds of the PEM’s Essex Street campus (Boston Public Library photograph via Digital Commonwealth);Β  the c. 1832 meeting house formerly at the corner of Warren and South Pine Streets, Frank Cousins photograph from the Phillips Library Collection at Digital Commonwealth; the c. 1847 meeting house–now a dentist’s office overlooking the Friends’ Cemetery on upper Essex Street; Samuel Shattuck’s grave in the Charter Street Cemetery, Frank Cousins, c. 1890s, Phillips Library Collection at Digital Commonwealth.

Quakers can’t compete with “witches”, any more than factory workers, soldiers, inventors, poets, suffragists, educators, or statesmen or -women can: they’re just not sexy enough for a city whose “history” is primarily for sale. There was a time when I thought we could get theΒ BewitchedΒ statue out of Town House Square, but no more: it will certainly not be replaced by a Salem equivalent of the Boston memorial to Mary Dyer, one of the Boston Quaker “Martyrs”. The placement of a fictional television character in such a central place—just across from Salem’s original meeting house–and not, say, a memorial to Provided Southwick, whose parents were banished to Long Island, dying there in “privation and misery”, whose brother was whipped from town to town, and whoΒ would have been sold into slavery (along with another brother) near this same square if not for severalΒ tolerantΒ Salem ship captains*, is a bit unbearable, but that’s Witch City. Apparently grass just won’t grow in this little sad space, so soon we will see the installation ofΒ artificial turf , which strikes me asΒ completelyΒ appropriate.

Quakers Genealogy

Quakers Whittier

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“The Attempted Sale into Slavery of Daniel and Provided Southwick, son [children] of Lawrence and Cassandra Southwick, by Governor Endicott and his Minions, for being Quakers”, from theΒ Genealogy of the descendants of Lawrence and Cassandra Southwick of Salem, Mass. : the original emigrants, and the ancestors of the families who have since borne his nameΒ (1881); *John Greenleaf Whittier tells Provided’s tale under Cassandra’s (more romantic?) name, and adds the “tolerant ship captains”: we only know that the sale did not go through. The Mary Dyer Memorial in front of the statehouse, Boston, Massachusetts.

Appendix:Β There was a very public attempt to place a memorial statue to the Quaker persecution in Salem by millionaire Fred. C. Ayer, a Southwick descendant, in the early twentieth century which you can read about here and here: the Salem City Council (or Board of Aldermen, as it was then called) objected to the representation of Governor Endicott as aΒ tigerΒ devouring the Quakers, so the proposed installation on Salem Common was denied. If the aldermen had read Burrough’s and Bishop’s accounts,Β  I bet they would have been a bit more approving.


The Architecture of Memory

I suppose it’s a bit melancholy to be dwelling on cemeteries in the midst of a golden August but the community conversation around the proposed closure of Salem’s oldest cemetery, the Old Burying Point on Charter Street, during October when it isΒ besieged by crowds,Β has my head spinning in several directions. I’m thinking about preservation, education, memory, and reverence, public history andΒ familyΒ history. Cemeteries are more complicated than I thought, but generations past valued these spaces in ways worthy of revisiting, and to do so I started searching through some old photographs of Charter Street, most by Frank Cousins, whose large collection of glass plate negatives has recently been digitized by the Peabody Essex Museum and Digital Commonwealth. There are no people in Cousins’ photographs of Salem cemeteries in the 1890s and 1910s, so they don’t shed any light on social practices, but the fact that he made so many photographs of both graveyards and gravestones is a testament to their perceived value in the urban landscape. I always thought of Cousins as primarily an architectural photographer, but of course cemeteries are a form of architecture, and he was also a contemporary of Harriette Merrifield Forbes (1856-1951), whoseΒ Early New England Gravestones and the Men who Made Them, 1653-1800 (1927)Β was a groundbreaking work on colonial funerary art. Forbes included Charter Street gravestones in her work, and I think every single regional guidebook from this fledgling age of heritage tourism drew Salem visitors to the Old Burying Point in general and the graves of Bradstreet, Mather, Lindall, Hathorne, McIntire, More (and more) in particular.

Charter Street Forbes

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Charter Street LindallIt seems as if Timothy Lindall’s gravestone has always been in the spotlight.

Cousins photographed all of Salem’s cemeteries–the “newer” ones, Greenlawn and Harmony Grove as well as the Colonial grounds, Broad, Howard, and Boston Streets—but he reallyΒ focusedΒ on Charter Street, in more ways than one. We see all the details of the individual stones as well as the big picture, including a built context which is very different now. The photographs are just beautiful, and important, as he captured fragile objects for all time.

Charter First

Charter Cole

Charter Pratt

Charter James Jeffrey

The fragility of these memorials is very apparent when we compare Cousins’ photographs to their condition today (though I am not the photographer that Cousins was obviously and I think black-and-white really serves cemetery photography better). Of course time wears everything down, and the competing demands of Salem’s rich material heritage necessitate prioritization: as I said in my last post, I think the City should be commended for its preservation initiatives of recent years. But we really need to remember that these memorials are going to deteriorate under theΒ bestΒ of conditions, and the intense crowds of every October are theΒ worstΒ of conditions.

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Charter Cousins Mores Collage

pixlr-4I feel particularly bad for Mr. and Mrs. Nutting, put to rest in a lovely calm neighborhood and now in the midst of the Salem Witch Village! And I really wish that Cousins had photographed my very favorite Charter Street gravestone: that of Mr. Ebenezer Bowditch. What are those carvings? Does anyone know?

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When our descendants look at photographs of the Old Burying Point in our time a century from now, what will they see? I really hope it’s these weathered but still-stately stones, and not the props I saw when I searched through several social media sites with the hashtag #salemcemetery. This is just a sampling, I’m sorry to say.

pixlr-5Old Burying Point Cemetery, Charter Street, Salem, October 2017 & 2018.


Covered Bridges & Hearse Houses

I took a very long way home from and through New Hampshire on Sunday, in pursuit of covered bridges and hearse houses. I’ve seen a lot of the former, but I saw my first hearse house on Saturday morning and knew instantly that I needed to see more. I’ve been obsessed with old sheds recently, as I want one for my garden, but this was such a super-specialized shed, just sitting there on the side of the road in Marlow, New Hampshire, locked up with (I assume?) its special carriage still inside, serving no purpose other than to remind us of a public responsibility of the past.

20190727_100654The Hearse House in Marlow, New Hampshire.

Any form of historic preservation is impressive to me, but there’s something about the consideration given to these simple and obviously-anachronistic structures that I find particularly endearing. I stumbled across the hearse house in Marlowe: there was no sign and it is obviously not a historical “attraction”. The covered bridges are more so: New Hampshire’s 55 preserved bridges (out of around 400 built) all have signs, numbers, plaques, and are included in a guide with which you can plot your own scenic drive.

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20190728_115632The McDermott Covered Bridge in LangdonΒ (1864);Β the Meriden Bridge in PlainfieldΒ (1880);Β the Cilleyville (or Bog) Bridge in AndoverΒ (1887);Β the Keniston Bridge, also in AndoverΒ (1882);Β just two of Cornish’s FOUR covered bridges: somehow I missed the “Blow Me Down” Bridge and the Cornish-Windsor Bridge over the Connecticut River is here.

My focus was much more on the more elusive prey of hearse houses that afternoon; these bridges came into view along the way. After Marlow, I assumed that many New Hampshire towns would have preserved hearse houses, but this was not the case: near the end of the day, dejected and heading home to Salem,Β  I found only two more in Salisbury and Fremont. In Salisbury (which also has some great Federal houses), the town historian told me that their hearse house also served as a storage shed for the town’s snow roller, and Fremont’s wonderful meeting-house compound featured an informative marker.

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20190728_185821Salisbury & Fremont, New Hampshire.

Of course now I want to search out hearse houses closer to home: it looks like the town of Essex has a great example, with a very interesting story attached. There’s no surviving hearse house in Salem (for which I am actually grateful, because I dread to think how it would be utilized in Witch City), but it looks like there were actually two at one time, according to this 1841 account in theΒ Salem Register.Β There is a small stone house in Harmony Grove which I thought was a tomb, but maybe not………..

Hearse House Salem_Register_1841-08-19Salem Register, August 19, 1841.


A Genteel Boarding House in Salem

My fascination with the newly-digitized glass plate negatives of Frank Cousins, documenting Salem at the turn of the last century, continues: right now I’m curious to know all there is to know about the legendary Doyle Mansion on Summer Street, home to many members of ancient Salem families, whether they were “in transition” or truly settled in. Cousins gives us a glancing view of its Summer Street facade in one photograph, but he’s clearly more interested in its rambling additions in the rear. There are also several drawings by a Miss Sarah E. C. Oliver included in an absolutely wonderful 1948 article in theΒ Essex Institute Historical CollectionsΒ based on the memoirs of Miss Bessie Fabens, whose aunt was a fabled resident of the Doyle Mansion. This same article also includes the first-floor plan of the “ell-ongated” composition by architect Phillip Horton Smith, likely rendered just before the mansion was taken down in 1936.

Cousins Summer Street

Doyle Mansion EIHC 1948

Doyle Collage

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Cousins Doyle House 2Summer Street from Broad with the Doyle Mansion on the right, Frank Cousins collection of glass plate negatives from the Phillips Library at the Peabody Essex Museum, via Digital Commonwealth; drawings by Miss Sarah E.C. Oliver and first-floor plan by Phillip Horton Smith in “The Doyle Mansion—Some Memories and Anecdotes” by Bessie D. Fabens, Essex Institute Historical Collections, Vol. 84 (1948); Cousins’ views of the back of the house and its many addition (+ the lost Creek Street).Β 

This house was huge and home to 30-35 inhabitants during its peak years: from the 1880s until its closure in 1933.Β  The original rectangular Federal construction was built by the Reverend Joshua Spaulding of the Tabernacle Church around 1800, but a half-century later it became a boarding house under the ownership of an Irishman named Thomas Doyle: as the tenants of “Doyle’s” increased so did its additions. Miss Caddie (Caroline Augusta) Fabens, Bessie’s great-aunt and the inspiration for her mansion memoir, moved in in 1878 intending to stay only a few weeks; instead she became its “star boarder” over the next 58 years. Bessie visited her often, and got to know the house very well, and so her memoir is incredibly detailed. As verified by Cousins’ photographs, she notes that “ell after ell” was added on “until one side extended the whole length of the old-fashioned garden which sloped down from the back of the house”. These ells very clearly demarcated on the exterior, but inside “no one knew where the original house ended and the additions began”. Bessie describes a rabbit warren withΒ elevenΒ staircases, countless rooms, but only three toilets (all on the ground floor), and a single bathtub for the mansion’s 30+ residents, secured by “appointment only”. Within members of all the “distinguished” families of Salem lived together, “stray survivors” of the Silsbee, King, Cushing, Shepard, Trumbull, Brown and Chase families, in relative harmony, as “not only did [the Doyles’] denizens all know each other, but they knew all the ramifications of their family histories for at least four generations. It was sort of a big family party with the likes and dislikes which go with New England families, and the impersonal toleration which prevents them from being obnoxious”. Wouldn’t this be aΒ greatΒ setting for a novel or play?

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Doyle Table Cousins_02351Views of the exterior and interior of the Doyle Mansion by Frank Cousins, collection of glass plate negatives at the Phillips Library of the Peabody Essex Museum, Digital Commonwealth.

All of these people brought their furniture and furnishings—including “shelves of blue Staffordshire and Canton China never used in all those years”, documented by both Bessie and Cousins. Bessie adds that “almost every room had its fireplace or Franklin stove” and all the comforts of home except perhaps for the “scanty” plumbing, and concludes thatΒ A legend grew up that every true Salemite must at sometime or other stay at the Mansion and there were very few of us who had not done our time there.Β The Mansion’s time came to an end in 1933 and much of the land on which it sat—as well as Samuel McIntire’s house next door at #31–was sold to the Holyoke Mutual Fire Insurance Company for the construction of theirΒ behemothΒ concrete building in 1934. Despite the recognition that both houses were “historic”, they were both swept away (along with Creek Street) by 1936 for the block-filling structure that still stands there.

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20190708_162115Boston Globe, June 1934; the Holyoke Mutual Fire Insurance building, built in 1936 and now owned by Common Ground Enterprises (and its rather weedy sidewalk!)


Witness Houses

I was out and about in Lexington and Concord last week as my favorite nurseries are in that area, and between bouts of perusing plants I walked around Lexington Green and along the Battle Road at the Minute Man National Historic Park. In both locales you will see eighteenth-century “witness houses” which overlooked the opening acts of the Revolutionary War and now stand as physical reminders. The National Park Service also utilizes “witness trees” to enhance historical interpretation, particularly at Civil War sites. Certainly both the houses and the trees add to the ambiance of these historic landscapes, but their roles are much more important than that. The trees might bear scars, the houses might have served as refuges or makeshift hospitals: every physical remainder is a reference point or a touchstone. One can grasp their landmark status immediately by glancing at photographic records like Alexander Gardner’s photographic sketchbooks of the Civil War, which documented the contemporary significance of the Matthews House in Manassas and the Burnside Bridge in Antietam among other structures: the house still stands as does the sycamore tree by the bridge, connecting us to the past with their very presence.

Mathews House Gardner

Stone House

Burnside Bridge

witness-tree-sycamore-burnside-bridge-antietam-620Pages from Gardner’s Sketchbook, Volume One at Duke University Library’s Digital Repository; the Stone House and Burnside Bridge at Manassas National Battlefield Park and Antietam National Battlefield.

The importance of place—both in general and in many specific instances—can also be gleaned from accounts of the long process of reconciliation and remembrance following the Civil War. The grave of Calvin Townes, a Salem shoemaker who fought and was wounded with the valiant 1st Regiment of Massachusetts Volunteer Heavy Artillery at Spotsylvania, drew me into the heady history of memorialization for and by these men, who lost 55 of their comrades at the “engagement” at Harris Farm on May 19, 1864, and 484 men during the entire war. The surviving members of the Regiment met annually after the war, and raised funds for a monument on the battlefield near the farmhouse which was the focus of so much of their collective remembrance. The monument was dedicated in 1901; it endures but unfortunately Harris Farm does not, despite its inclusion on the National Register of Historic Places: it was purchased by a developer in 2014 and rather promptly demolished.

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1st regiment reunion at Salem Willows 1890

1st Regiment Monuments

Spotsylvania_HarrisFarmCalvin Townes of the First Regiment; the surviving Regiment at Salem Willows, 1890; Memorials at Spotsylvania and in the Essex Institute, from theΒ History of the First Regiment of Heavy Artillery, Massachusetts Volunteers, formerly the Fourteenth Regiment of Infantry, 1861-1865 (1917); the demolished Harris Farm.

Revolutionary remembrance does not seem as intense, or we don’t have as much evidence of its expressions. Nor do we have opportunities for dramatic photographic contrasts, but the witness houses of Lexington and Concord remind us that these 1775 battles took place within a very human context—-settlements, not barren battlefields. And they also played their roles within the narrative of events. In Lexington Center the houses are privately-owned, and located around the Green; along the Battle Road they are part of the public park.

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20190528_114456The Munroe House on Lexington Green (which is presently for sale); the Smith House, Hartwell hearth and Tavern, Minute Man National Historic Park.

The term “witness” impliesΒ toΒ something: an act or an event. Salem’s historic structures witnessed many events: the arrival of precious cargoes, military maneuvers, political parades, the progress of transportation technology, fires, men going off to war, hordes of Halloween revelers. But of course one event looms large over Salem’s long history: the Salem Witch Trials. There is only one surviving structure which “witnessed” that tragedy: the Jonathan Corwin House, better-known (unfortunately) as the Witch House. Despite Salem’s (unfortunate) dependence on the witch trade, it bears remembering that the Corwin house was not saved and restored by the City, but rather by Historic Salem, Inc., which was founded in 1944 for the purposes of saving the storied house (and its neighbor, the Bowditch House) from demolition due to the widening of Route 114, one of Salem’s major entrance corridors. After its slight relocation and restoration (or recreation? or creation?) by the Boston architect Gordon Robb, the Witch House opened to the public in 1948. Historic Salem, Inc. went on to play key roles in preventing full-scale urban redevelopment in the later 1960s and early 1970s and advocating for both preservation and sensitive redevelopment for decades—a particularly pressing responsibility now.Β This year marks its 75th anniversary, a notable achievement which will be celebrated this very weekend with anΒ event at the Hawthorne Hotel. Come one and all, and congratulations to HSI!

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Witch House 1947

Witch House 1940sThe Jonathan Corwin (Witch) House, in all of its incarnations in an early 20th century postcard, Historic New England; in 1947 as restored by Gordon Robb and Historic Salem, Inc., and photographed by Harry Sampson, and in the tourist attraction in the 1950s, Arthur Griffin via Digital Commonwealth.