Archive for the ‘Product Spotlight’ Category:
Date: October 3, 2013
Time: 6:00 pm – 7:00 pm
For reservations email: email@example.com
Or call: 978.744.1692
Where: Salem Witch Museum
19 ½ Washington Square North
Salem, MA 01970
In Six Women of Salem: The Untold Story of the Accused and their Accusers in the Salem Witch Trials, author and historian, Marilynne K. Roach chronicles the lives of six specific women involved in the witch hunt who represent the accusers, the accused, or both, and uses their unique stories to illuminate the larger crisis of the trials. Roach works to reconstruct the events of the trials, bringing to life this representative group of women, and examines the entire experience of the Salem Witch Trials through the eyes of those who lived through the hysteria and delivers a historically intimate narrative that gives readers a front row seat to this desperate and dangerous time in history.
Marilynne K. Roach works as both a historian and illustrator. Her illustrations, how-to articles, and travel pieces have been featured in the Boston Globe. She’s lectured to groups ranging in age from kindergarteners to senior citizens, and is the author of the classic The Salem Witch Trials: A Day-by-Day Chronicle of a Community Under Siege.
We have the privilege of working closely with historian Marilynne Roach on many projects. She answers nuanced questions about the Salem witch trials, helping our staff interpret the underpinnings of the events, and is a perpetual inspiration in understanding what can be learned from Essex County’s 1692 experience.
If you don’t yet own a copy of The Salem Witch Trials: A Day-By-Day Chronicle of a Community Under Siege, now is your chance to get one of 20 remaining signed copies of the book.
In our shop or online, while supplies last!
If you follow our blog you know how much we love local arts and artisans. We do our part to sustain North Shore crafters by providing marketing and financial support to the creative community and by carrying their work in our museum store. We proudly sponsor events like the Salem Film Fest, Mass Poetry Festival, and Salem Literary Fest just to name a few.
When visitors from distant places come to Salem, naturally they want to take a bit of their individual experience back home with them. Local art is not only a means for our neighbors to live creative, compassionate lives, but items traveling back to visitors’ homelands spreads our culture and shares the flavor of our area. So when an artisan like Marblehead resident Dorothy Arthur of Dot’s Pots infuses a beautiful piece of functional art with architectural essence – such as her lanterns of prominent windows – the connection between place and the visitor is steeped even stronger.
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From MAA newsletter :
The Marblehead Arts Association- Call for Works
Fine Art of Craft
March 16 – April 21
To see craft is to enter a world of wonderful things which can be challenging, beautiful, sometimes useful, tactile, artistic and extraordinary – and to understand and enjoy the care which has gone into their making. Contemporary craft is about making hand crafted objects of art and ensures the highest standard of workmanship exhibiting a working knowledge of tools and materials.
The Marblehead Arts Association (MAA) is presenting “Fine Art of Craft”, an exhibit from March 16-April 21. This juried exhibit invites both MAA and non-MAA artisans in the general categories of ceramics/pottery; fiber/textile; metalwork/silversmith; woodwork/furniture and glass and the creative overlap or blending of these mediums. Jurying is based on creativity of design, quality of materials and attention to detail in overall workmanship and presentation.
For information and submission: www.marbleheadarts.org
First let’s get a working definition.
US Legal.com :
“Spectral evidence refers to a witness testimony that the accused person’s spirit or spectral shape appeared to him/her witness in a dream at the time the accused person’s physical body was at another location. It was accepted in the courts during the Salem Witch Trials. The evidence was accepted on the basis that the devil and his minions were powerful enough to send their spirits, or specters, to pure, religious people in order to lead them astray.
In spectral evidence, the admission of victims’ conjectures is governed only by the limits of their fears and imaginations, whether or not objectively proven facts are forthcoming to justify them. [State v. Dustin, 122 N.H. 544, 551 (N.H. 1982)].”
We know that the Court of Oyer and Terminer, formed in June 1692 for the purpose of hearing cases awaiting in Boston’s jails backlogged while the Charter with England was being hammered out, recognized spectral evidence despite that it was not in keeping with generally accepted procedure of the time. In Law and People in Colonial America Peter Charles Hoffer offers this characterization (p. 41):
“The result of having laymen on the high-court benches might be…swift and sensible justice. Massachusetts superior Court justices, such as Samuel Sewall, were deeply moral men, concerned about the quality of their performance. Sewall was typical of the best lay judges – well traveled, well schooled, much respected, and experienced in colonial government and in hearing and deciding lawsuits, if not learned in the law. In the Salem witchcraft tirals of 1692 the judges, including Sewall, departed from current, learned, English practice, and did so with tragic consequences.
There were no trained lawyers on the bench, but all believed that there was a devil and that he contracted secretly with men and women to do his evil work in the colony. Thus, at least in theory, witches had the power to leave their bodies and in spectral form assault their victims.”
The following passage from another of Hoffer’s works the Salem Witchcraft Trials: A Legal History is further clarifying (page 78-79):
Mather fretted, “Our neighbors at Salem are blown up after a sort, with an infernal gunpowder, under the floor.” What could that mean? To us the reference may be obscure, but to his fellow Puritans the implication was obvious. In 1605 a band of Roman Catholics, driven to despair by King James’s persecution of their faith, tried to blow up the English houses of Parliament. The plan was discovered at the last minute, and the conspirators were executed, but the “gunpowder plot” became a symbol among Protestants of the danger Roman Catholicism posed to English Protestantism. In 1689 Parliament drove James II, a Roman Catholic, from the throne of England and replaced him with a Dutch Protestant, William of Orange, and James’s daughter, Mary, William’s wife. They were to rule jointly. A war followed in which Protestants battled Roman Catholics at home and abroad. This was the war that brought the Indians and their French Roman Catholic allies to the doorstep of Salem. Thus the Puritans saw Roman Catholicism as a continuing and powerful threat to Protestantism in England and the survival of Puritanism in New England. They also believed that Roman Catholic priests were in league with the Devil. Reports of priests and Indians worshiping the Devil before they attacked Massachusetts towns regularly made the rounds of the colony.
But the problem of spectral evidence remained, for the only ones who could see the witches in their spectral form, and thus say who it was that caused their pain, were the accusers themselves. Here Mather could find no answers in his library. He must leave it and enter the world of ordinary people. No abstract theory or abstruse theology could dictate commonly accepted contemporary notions of the truth of testimony.”
Even while most people had misgivings about the validity and use of supernatural proof, Cotton Mather cited a precedent from 1664 wherein Mathew Hale asserts that such evidence is suitable in cases of necessity. Mather interprets “in particular, the political crisis of the colony and the terrors of war. War against the Devil and war against the popish French and their Indian allies were the same in his mind.” (Ibid., p. 89)
Image, “The soul-killing witches that deform the body” shared from University of Virginia SWT Documentary Archive and Transcription Project.
Caption: “The soul-killing witches that deform the body,” Shaks.
Description: The image shows two witches stirring a steaming cauldron; it was published in a 1828 edition of Robert Calef’s More Wonders of the Invisible World. In the background a witch rides on a broomstick, brandishing a snake in her hand; to the left, spectral images fly out of the boiling cauldron; and a cat leaps into the scene from the right. References to cat familiars, flying witches, and spectral images are common features of the court records of the Salem witch trials.
Source: Frontispiece, The Wonders of the Invisible World Displayed, by Robert Calef. New Edition. Boston: T. Bedlington, 1828. Image by permission of the University of Virginia Library, Special Collections. © The Rector and Visitors of the University of Virginia, 2003.
Boyer, Paul and Nissenbaum, Stephen. Salem Possessed.
Demos, John. Entertaining Satan.
Hall, David. Witch Hunting in 17th Century New England
Hansen, Chadwick. Witchcraft in Salem.
Hill, Frances. A Delusion of Satan.
Hill, Frances. The Salem Witch Trials Reader.
Hoffer, Peter Charles. The Salem Witch Trials, A Legal History.
Karlsen, Carol. The Devil in the Shape of a Woman.
Mappen, Marc. Witches and Historians.
Norton, Mary Beth. In The Devil’s Snare.
Richardson, Katherine. The Salem Witch Trials.
Roach, Marilynne. The Salem Witch Trials, A Day by Day Chronicle.
Robinson, Enders. The Devil Discovered.
Rosenthal, Bernard. Salem Story.
Starkey, Marion. The Devil in Massachusetts.
Rosenthal, Bernard, ed. Records of the Salem Witch-Hunt
Boyer, Paul and Nissenbaum, Stephen. Salem Village Witchcraft.
Trask, Richard, ed. The Devil Hath Been Raised.
Breslaw, Elaine. Tituba, Reluctant Witch of Salem.
Demos, John. The Enemy Within
Hill, Frances. Hunting for Witches, A Visitor’s Guide.
Miller, Arthur. The Crucible.
Tapley, Charles. Rebecca Nurse, Saint but Witch Victim.
Roach, Marilynne. Gallows and Graves.
Russell, Jeffrey. A History of Witchcraft.
Weisman, Richard. Witchcraft, Magic and Religion in
17th Century New England.
Aronson, Marc. Witch-Hunt (young adult)
Duble,Kathleen. The Sacrifice (grades 5-8)
Jackson, Shirley. The Witchcraft of Salem Village (grades 5-6)
Rinaldi, Ann. A Break with Charity. Fiction (grades 6-8)
Stern, Steven. Witchcraft in Salem . (grades 4-6)
Yolen, Jane. The Salem Witch Trials, An Unsolved Mystery
“A Map of Salem Village & Vicinity in 1692”
This map shows Salem Village, primary location of the Salem
witch trials history, as it looked in 1692. Sites of houses and public
buildings are noted. The map is drawn by Marilynne Roach, a
Salem witch trials expert.
“Three Sovereigns for Sarah”
A partly fictional account of the trials focusing on the three
Towne sisters, two of whom were hanged. The production
was filmed at locations connected with the trials. 2 1/2 hrs
“Days of Judgment: The Salem Witch Trials of 1692”
A film designed for school and home viewing that answers
many of the questions raised by the trials. 1 hour
The 1995 film version of Arthur Miller’s play. Screen play by the author.
Filmed on location in Essex County. 2 hours
Hanged as a witch in Salem on August 19th, 1692 Martha Allen Carrier was initially accused along with her children and sister, Mary Toothaker. I recently listened to the audiobook version of The Wolves of Andover (retitled The Traitor’s Wife) and am now finishing The Heretic’s Daughter by Kathleen Kent. These fictional accounts are soundly researched immersing readers into the seventeenth century frontier life of these colonists, eerily capturing the seemingly mundane events that lead to their deadly outcome.
Not every victim of the Salem witch trials has much information about their lives before the tragic events, but in the case of Martha Carrier – her family being a prominent one in the founding of Andover – there are many resources for researching her fascinating case. If you’re reading either of these accounts of her life, you may find the following augmentations thought-provoking.
From the Salem Witch Museum Blog: http://www.salemwitchmuseum.com/blog/index.php/2011/08/martha-carrier/
Kathleen Kent: http://kathleenkent.com/
For descendants: http://marthacarrier.org/
Andover Historical Society: http://www.andoverhistorical.org/witchcraft.htm
Biographical sketch at University of Virginia’s Documentary Archive and Transcription Project:
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Dating back to the 18th Century, hollow glass balls have been hung to ward off witch’s spells and evil spirits. Legend has it that the evil spirit is attracted to these colorful balls, pulled inside, and trapped within the glass web protecting the home from harm. It is told on Cape Cod that fishermen have used these mesmerizing balls in their nets to ward off evil spirits on the high seas. Each Pairpoint Witch Ball is individually made and colored.
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Professor Benjamin Ray of the Department of Religious Studies at the University of Virginia lectured to a sold out room at the House of Seven Gables this week. Professor Ray is the project director of Salem Witch Trials Documentary Archive and Transcription Project where everyone “from teachers to fourth graders” can now readily access 8,000 searchable pages from source documents online. Read more »
On November 18, the Gordon College Institute for Public History In Historic Salem inaugurates a series of lectures, Old Town Hall Lectures, in Salem’s historic Old Town Hall.
The inaugural lecture is being given by Richard Francis, on his book,
Judge Sewall’s Apology: The Salem Witch Trials and the Forming of a Conscience (London and New York: Fourth Estate, 2005) [Buy a copy on our online store]
Here’s a description from the website:
The Salem witch hunt has entered our vocabulary as the very essence of injustice. Judge Samuel Sewall presided at these trials, passing harsh judgment on the condemned. But five years later, he publicly recanted his guilty verdicts and begged for forgiveness. This extraordinary act was a turning point not only for Sewall but also for America’s nascent values and mores.
We were curious to find out more about Judge Sewall. As it turns out, Google books has scanned in his published diaries and you can read them online. Search for “witchcraft” and this is the entry from August 19, 1692:
Clicking on the diary image above will send you to the Google Books site where you can read more.
by: Kevin Frasca
When you travel, is it the typical souvenir mug, shot glass, or keychain you search for to add to your collection back home, or an original item that can only be found at the exact location you visit? Whatever your answer is, you can find what you’re looking for in the Salem Witch Museum gift shop. The shop has anything you could imagine, from souvenir collectibles, to unique gift items, to Halloween decorations, but if it’s originality you desire, the Salem Witch Museum has the shop for you.
Local artisan and Salem resident David Mullin creates several hand-crafted items that make great souvenirs to commemorate your visit to Salem, Massachusetts. Each piece has a special meaning and a special use while still tying in to Salem’s “witchy” motif. Here are descriptions of some of these great finds.
Witch bottles have been found inside the chimneys of old European houses. Their purpose is to protect the house against the evil spirits and dark magick that could bring with them plagues and other misfortunes. Inside the bottles are items that are believed by those who know folk magick to repel or entrap these home intruders. The contents of the bottles vary from region to region. The exact ingredients of Salem’s bottle include a rusted iron nail, local soil, and some spices. The bottle also contains the Domus-Defendio charm, which is written on the package if you would like to make certain the charm works. The package contains more detailed information about the ingredients. One warning: do not open the bottle, and be careful not to break it; for this spends its magick and releases anything that had been trapped inside!