I am writing a study of the relationship between Susannah Martin and the 1875 poem "The Witch's Daughter" by John Greenleaf Whittier. As you probably know, the description in the poem of Susannah's arrest, trial and execution is quite accurate; but the "daughter" of the title, "Mabel" Martin, is a heavily fictionalized lass who does not bear much resemblance either to any of Susannah's three real daughters or to her one stepdaughter. Whittier had an expert's knowledge of the 17th-century Puritan culture; but it's clear that in this poem he was writing a romance, not a history lesson. I have read in several places that Susannah was related to Whittier. I am trying to pin down the specific relationship, but have had no luck so far. I am related to both of them -- she's my 9th great grandmother and he's my 4th cousin 6 times removed -- but I can't link the two of them up to each other. I'd be grateful to anyone who can point me in a productive direction. Richard

Adrienne: A couple of comments about your mother's research: First, while working on records for Newbury, I found that the borders of several communities, including Amesbury and Salisbury, shifted several times during the period under discussion. So, it is possible that families may appear to have moved when, in reality, it was the border that moved. (I was trying to trace the whereabouts of people who accused Elizabeth Morse and got so flummoxed that I gave up for a while. I would have needed money for many photocopies and a bunch of different colored markers to track the border changes and the locations of the people involved.) Second, my impression is that it's not really necessary to track specific interactions among the North Shore towns. I think it's justifiable to assume that everyone knew someone in any of these towns or (especially among the men) had business with people in any of the coast towns. Large families, too, meant extensive familial connections. It would be a massive undertaking, but I think it likely that we'd find a lot of family connections if we were able to document all the family connections among the accused and accusers, especially maternal aunts (those figures who are often the most difficult to find). Francine Nicholson _________________________________________________________________ MSN Photos is the easiest way to share and print your photos: http://photos.msn.com/support/worldwide.aspx

My mother isn't on line, but she reads the hardcopies of the messages that I give her from this list. She took particular interest in Cynthia Abel's August 26 posting. Cynthia was replying to a query from Tamara pm the same day regarding the parentage of Anne Carr Putnam. Apparently, when my mother was doing some research on our Hoyt line she ran across related info. What follows is her response to Cynthia's post. Adrienne Foster I read with some interest the question about the parentage of Anne Carr Putnam, and having done some considerable research in trying to solve the connection of my grandmother, Hittie Ellen Hoyt Field to the Hoyt Genealogy, I have collected a certain amount of published material. Among this material is the book by David Hoyt, "Old Families of Salisbury, Mass." This volume contains the following information: Father of Anne Putnam: GEORGE CARR, Mr., of Salisbury, Shipwright, received land in the first division in 1640, '41, and '44; and his name appears on most of the early lists. The town granted him "Carr's Island" in 1640, and he established a ferry there in 1641. In 1662 he was to have a common right in Amesbury, when any of his sons came to live there, and he rec'd land in Amesbury in 1668. Mr. George Carr was to keep the ferry at Ames., at Goodwin's Landing, April 1670. It is said that he was in Ipswich in 1633, and had house lot there in 1635. He married Elizabeth (?Oliver?) of Boston. He died Salisbury 4 April 1682 Wid. Eliz. was a member of the Salisbury church in 1687: died 6 May 1691, Salisbury. Her will 18 Mar. 1683-4; (probated) 30 June 1691. Elizabeth Carr, B. 21 April 1642, Salisbury; Bapt. 8 Sep 1650, at Boston; Mar. 1 May 1662, John Woodmancy of Boston. She died 1665 or '6 leaving an only son, James Woodmancy, b. 7 Dec. 1665. George Carr, b. 15 April 1644, Salisbury; m. 8 Nov 1667, Ann Cotton (Seaborn, John); Lived Amesbury, Lved Portsmouth in 1697. No date of death given. Sv. says his wid. m. _______ Johnson, and died at Boston in 1702. Richard Carr, b. 1646, d. 1649, aged 3 years. William Carr, b. 15 Mar 1648, Salisbury; m. 20 Aug. 1672, Elizabeth Pike, dau. of ROBERT Pike. Occupation "Shipwright." Further information. (They had seven children listed, among whom was ROBERT Carr, b. 28 Sep. 1685. Salisbury; bapt. 8 July 1692; prob m. 4 Dec. 1712, Salisbury, Susan French.) James Carr of Salisbury and Newbury, "shipwright." B. 28 April 1650, Salisbury. M. 14 Nov. 1677, Mary Sears at Newbury. D. 5 Aug. 1726, Salisbury. Further information. MARY CARR, b. 24 Feb. 1651-2, Salisbury; m. 17 Sept. 1672 at Newbury, REV. JAMES BAILEY. She died 28 Oct. 1688. He died 17 Jan. 1706. He was in Salem Village about 7 years, 1673-1780; afterwards minister at Killingsworth, Conn; but a physician at Roxbury when he died, a second wife Mary surviving him. Further information. Sarah Carr, b. 17 Dec. 1654, Salisbury; m. Thomas Baker. He was a "blacksmith." lived in Boston, 1696. JOHN CARR, B. 14 Nov. 1656, Salisbury; res. Salisbury; d. 26 Sep. 1689 (Probate Salem) unmar.; will 23 Nov. 1683; Probated 26 Nov. 1689. JOHN CARR is the one whom the aged Mrs. Bradbury, in 1692, was convicted of bewitching, so that he became crazed and prematurely died. Further Information. Richard Carr, Capt. of Amesbury and Salisbury, "shipwright," b.2 April 1659, Salisbury; m. ls7 Dorothy ______; 2nd 26 Feb 1701-2, Salisbury, Sarah Healey; m. 3rd 10 Aug. 1727, Salisbury, Sarah Greeley. Further information. ANN CARR, b. 15 June 1661, Salisbury; m. 26 Nov. 1678, THOMAS PUTNAM, JR. of Salem Village (Danvers). Their dau. Ann testified against Rev. George Burroughs and others in 1692. The Carr family seems to furnish the connection between Salem Village (Danvers) and Salisbury, in the witchcraft delusion of 1692. MARY CARR was the wife of the first Danvers minister. Her youngest sister, ANN, visited her and married THOMAS PUTNAM , JR. of Danvers. Further Information. I cannot make the connection of Thomas Carr to this Carr family. I find no record of his birth in Haverhill, MA (Ref.: Records to end of 1849; however 1725 was the year that Methuen, MA was created from the town of Haverhill, but I do not have the records for that town.) I found no Thomas in the Carr records seen in the Hoyt book. However, since there was a strong tendency to name children after parents and grandparents in those times, I did observe that there re one or two Roberts mentioned in the family of William Carr and Elizabeth Pike dau. of ROBERT Pike. The information covered does not quite get to the time when your Thomas would have been born. Only a suggestion. Further research would have to be done to see if this idea would play out. Would be interested if there have been any new developments in your search. Since I am not on the Internet I have to convey this info through my daughter. Happy ancestering! Marilyn Foster Addendum: Just thought I might check to see if there was any mention of the Pike family and there was quite a lot. One thing really got to me. It said of Robert Pike that he was very decided in his opinions, which were liberal in advance of his time, and had difficulties with other members of the Salisbury church as early as 1675 and as late as 1700. He has been called "the moral and fearless hero of New England,” "the first and strongest representative of the right of petition," the "power which squelched the witchcraft delusion," etc. His son, Rev. John Pike, was the writer of Pikes Journal. There seems to have been some attitudes that were at equal and opposite poles of each other within the family of George Carr. If your Robert Carr was one of his descendents he had much to be proud of. I am a descendant of Susannah North Martin as well as one of her so called victims, Elizabeth Murford Brown, wife of William Brown. All lived in Amesbury. Sorry, Richard Pike was not the grandfather of Ann Putnam. William Carr, son-in-law of Richard Pike was her uncle. He testified in favor of Mrs. Bradbury, while his brothers Richard Carr and James Carr testified against her. See John Carr.

Hello all! This is all the information I have been able to put together on Mary Beth Norton's upcoming mini author tour, from various sources: Edgartown, Mass, Martha's Vineyard Historical Society, Sunday PM Oct 13, 4 PM Boston (Mass Hist Soc; possibly open only to members): Wed Oct 16 5 PM Portland, Maine; Maine Historical Society, Thurs Oct 17, 7:30 PM Lecture and Book Signing -- The Devil in the Shape of a Tawny Man: The Salem Witchcraft Crisis of 1692 in the Context of the Maine Indian Wars Join acclaimed historian Mary Beth Norton, Professor of American History, Cornell University, as she shares her account of Salem’s tragic witchcraft trials of the 17th century. Norton, author of In the Devil’s Snare: The Salem Witchcraft Trials of 1692, begins her story on the Maine frontier and offers fresh and provocative insights into the much-studied Salem witchcraft trials. Admission is free and open to the public. Salem: Salem Athenaeum, Friday Oct 18, at 7:30 PM History Department of Salem State College and the Salem Athenaeum are pleased to announce a lecture by Mary Beth Norton, one of America’s most admired historians. Norton’s talk, “Myth and Reality of Salem Witchcraft,” will take place at the Salem Athenaeum on 337 Essex Street in Salem, on Friday, October 18 at 7:30 pm. It is drawn from her just-published book, In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. So. Hadley, MA: an independent bookstore there, name unknown (possibly the Odyssey Bookshop, but not confirmed), Sunday, Oct. 20, 2 PM. Charlottesville, VA, a bookstore, name unknown, afternoon of Friday Oct 25. Cheers, Margo List-Owner of the Salem-Witch List

I'm just getting back after three weeks away and probably shouldn't be putting my two cents in as I'm not related to anyone on either side but.... I've done quite a bit of thinking and rethinking on what you have just written and I agree with much of what you say even if it took me long hours of agonizing over it. I think one of the problems here has been the definition of the word "fun" I assume you are using the word as enjoyable. Enjoyable as in doing research, enjoyable as in reading about these things and learning about America's heritage as the trials have affected everything and one even if they do not know anything about it just as the Dread Scott decision did. I think people look at the word fun and think of a party or a dance or doing some sport.Enjoyable as in cooking ( if you like it) or watching a documentary that isn't riddled with mistakes. Learning is fun-enjoyable to some. We don't want to become like the cast of "Morning Becomes Electra" nor do we want to be insensitive to anyone's feelings.Ancestor worship is fine, heck I have a shrine up in my house for mine, but to become fanatical and start building steel fences with barbed wire on top isn't healthy or wise. The world has become too small and with so many more people today than then we must learn tolerance and unlearn intolerance. That doesn't mean you have to accept wrong actions like the bombing of abortion clinics and the actions of 911 it only means we have a long way to go as a civilization( world wide) before we can assume we are civilized. I think more people should take responsibility for their own actions and not worry about what an ancestor did or did not do. Not doing anything is sometimes worse than doing something. What about all those who did nothing and just had "fun" watching? I guess it is the word and how it can be interpreted. When the inquisition asked witches if they had intercourse with the devil they were not speaking of sex they were speaking of a speaking relationship. By that definition Daniel Webster who had a speaking acquaintance with the devil before and during the trial had intercourse with the devil and would have been hung in Salem or burnt on the continent. They all seemed to forget that Christ stood around one day talking to him to. Sorry if I have waxed on...one thought leads to another as do roads... Pamela ----- Original Message ----- From: Julie Jirout <juliejirout@hotmail.com> To: <SALEM-WITCH-L@rootsweb.com> Sent: Tuesday, August 20, 2002 5:55 PM Subject: [SALEM-WITCH-L] Fw: History Belongs to Everyone > > > ----- Original Message ----- > From: Julie Jirout > Sent: Tuesday, August 20, 2002 5:44 PM > To: CICS > Subject: Re: History Belongs to Everyone > > Tom, > > The Salem Witch Trials is a moment in history for me. I do not feel personally involved in history, and searching out mysteries associated with it is - dare I say - fun. > > But anyway, I don't mean to offend you, and I am sincerely interested in understanding your point of view. There are others that have expressed a similar - if not slightly less - type of personal involvement in the trials, and I cannot for the life of me understand it. > > If you feel justified in taking a somewhat moral highground as a distant relative of a victim, then you must feel that it is appropriate for a distant relative of a perpetrator to feel responsible for the executions. > > Can you understand the dangerous repercussions of this? How many distant relatives of slave owners are now responsible for the state of the inner cities? How many successful businessmen are now responsible for property that had been seized from grieving widows? > > By being offended by the use of the term "fun" you seem to share in the injustice suffered by your distant relative. But, you are not and did not suffer through this injustice any more or less than I did. How do you have more of a right to say how their stories should or should not be presented than, say, I do? > > Julie > > > > > > > > > > > > > > > > > ----- Original Message ----- > From: CICS > Sent: Tuesday, August 20, 2002 4:41 PM > To: Julie Jirout > Subject: Re: History Belongs to Everyone > > At 12:51 PM 8/20/02 -0400, you wrote: > > Tom, > > You don't believe that innocent men and women were harassed, persecuted, tortured, and murdered during the Civil War? > > YOU don't believe it is "fun" stuff to read about, do you? > > Tom > > > > > ----- Original Message ----- > From: CICS > Sent: Tuesday, August 20, 2002 12:39 PM > To: Julie Jirout > Subject: History Belongs to Everyone > > At 12:06 PM 8/20/02 -0400, you wrote: > >Tom, > > > >You wrote "I struggle to form fun associations concerning the Salem Witch Trials - even 300 years later". > > > >But without the turn of events that occured during the Salem Witch Trials, it's possible to say that you may not even be here. > > > >It's wonderful that you have a personal relationship with your heritage, but history belongs to everyone. > > > >Civil War Enactments are fun. Sorry. (And the history suffering involved is not even comparable.) > > > >The Salem Witch Trials are fun in the sense that they are still a mystery. Mysteries are fun. > > > >Tough luck, > > Julie, > > "Tough luck"? Who writes that? I am sure our accused ancestors had some of your "tough luck" as well. Yours was the only negative response I received. About 15 list members thanked me for echoing their sentiments. > > My only point was that this person specifically found "fun" in reading the accusations of her ancestor directed toward mine. I merely suggested she find a better word than "fun". > > I would be careful when comparing reenactments of military battles with the harassment, persecution, torture and murder of innocent women (and men). > > T > > Tom > > Tom Towle - Computer and Internet Consulting Services > towle@sbcics.com - http://www.sbcics.com > (805) 969-4517 - P.O. Box 5448, Montecito, CA 93150 > Corporate Member - HTML Writers Guild > > > > Get more from the Web. FREE MSN Explorer download : http://explorer.msn.com > > > > Tom Towle - Computer and Internet Consulting Services > towle@sbcics.com - http://www.sbcics.com > (805) 969-4517 - P.O. Box 5448, Montecito, CA 93150 > Corporate Member - HTML Writers Guild > > > > Get more from the Web. FREE MSN Explorer download : http://explorer.msn.comGet more from the Web. FREE MSN Explorer download : http://explorer.msn.com > > >

Hi Kathy, I am from the Upton family and I have never heard anything about a catalogue of Salem Witch Trial items. Could you please give me some more information about this? Also do you know anything about the Uptons? I know Ezekiel married Rebecca Preston, Rebecca Nurse's grand-daughter. I also know that Henry Upton owned the House Of Seven Gables for 25 years and sold it to the lady who turned it into a museum.

I could be wrong about this, but I think David L. Greene covered this subject in The American Genealogist sometime between 1980 and 1985. Regards, Rick Turner "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness."---The Declaration of Independence "I love the word 'friends'. It means so much, for we are, and should be, friends for the glory of God and the salvation of the world."---Alice C. Winslow (1856-1927), 1913

On 9/7/02, Halloween Queen wrote: >Also, and I cringe to ask this but [snip] Please don't hesitate to bring up topics which may have an knowledgeable audience here, but I will recommend that while a query like this is fine -- about 19th century Salem-related collectibles (of which I'd have to say Pamela already has the most impressive collection I can imagine *anyone* could have!) -- replies to her question are probably more appropriate for off-list email to her. I hope there's someone who can help! Her question about what happened to George Burroughs' children after his execution is a good one, however. I recommend starting with the records for requests for compensation. The SWP (available at http://etext.virginia.edu/salem/witchcraft/) has: The Account of Charles Burroughs, Geo. Buroughs' eldest son, on pp. 982-983 -- probably from the early 1700s (1710?). Charles also was one of 34 "victims & relatives" who signed a petition to the Governor and General Court in 1711 (see. pp. 1018-1019). On January 16th, 1711/12, there is an "order" by the Burroughs children, giving Charles their right to deal for them in dispersing the funds (see p. 1023). The reversal of attainder (or what's left of a copy of it) is on the top of p. 1024. Geo. Burroughs, Jr. asked the committee to allows Col. John Appleton bring him his share on Jan. 22, 1711 (see p. 1028) There are other letters and petitions from the Burroughs family in 1711 (on pp. 1040-1041) Finally, the children and grandchildren of Geo. Burroughs were still after the Governor and Council in 1750 to finish up tending to the case (see pp. 1045-1046). Cheers, Margo -- Margo Burns, List Owner of the SALEM-WITCH List at Rootsweb.com margo@ogram.org

Does anyone know what happened to the children of the Rev Boroughs? What about his present ( at the time) wife that abandoned those children? I have never seen anything here about them. Some one out their must be related to one of them. Also, and I cringe to ask this but does anyone know if the Upton's ever did a catalogue if the Salem Witch items they had produced. Other than Lowe are their any lists etc. of items make for the tourist trade in sale? Any information would be greatly appreciated. Blessings, Pamela E. Apkarian-Russell ----- Original Message ----- From: Cathy Brinkman <brink@choice.net> To: <SALEM-WITCH-L@rootsweb.com> Sent: Saturday, August 24, 2002 8:41 AM Subject: Re: [SALEM-WITCH-L] CT > Was Nathaniel Carrier of Windsor, CT, who married a Pinney, the son of > Richard who was accused of witchcraft? > > As far as I can tell, my Kinne ancestors (accusers) and Nurse ancestors > both moved to Sutton, MA where grandchildren of the accuser/accused were > married. > Cathy Brinkman > > Mary Lou Grunigen wrote: > > > My Carrier ancestors moved to Colechester, CT after Martha was > > hung as a witch. > > Did other Salem families also move to that area? > > I am not sure why they picked that spot. > > Thanks, > > Mary Lou > > >

"In the Devil's Snare" by Mary Beth Norton. Alfred Knopf, 2002. Release date: September 2002. by Margo Burns ---------- Mary Beth Norton holds a doctorate from Harvard University and is a Professor of History at Cornell University. She is the author of "Founding Mothers and Fathers: Gendered Power and the Forming of American Society." (Alfred A. Knopf, 1996). In October, she will be on a brief author tour, speaking in Boston, Salem, South Hadley, MA and Portland, ME. As dates and locations are available, I will post them to the List. ---------- Mary Beth Norton's new book, "In the Devil's Snare" will hit bookstore shelves in a matter of days, and will give you a refreshing new perspective on an old subject -- the Salem witch trials of 1692 -- that could shake up a lot of well-entrenched understandings of why the trials unfolded as they did. Most previous attempts to explain these events have concentrated on the mental state of the afflicted "girls" -- despite the fact that they weren't all young or female -- or detailed long-standing land squabbles between the families of the afflicted and the accused in Salem Village -- even though more people were accused in Andover where land was not the issue. Richard Weisman first raised the neglected issue of the magistrates' motives in his book, "Witchcraft, Magic, and Religion in 17th-Century Massachusetts" (University of Massachusetts Press, 1984), a line of inquiry which Bernard Rosenthal subsequently pursued nearly a decade later in "Salem Story" (Cambridge, 1993). Norton finally brings the question to the fore, with an answer which places the witch trials in the context of the most important political and military crisis for the colony, but about which modern history says little: the Indian wars of the late 17th century. "In the Devil's Snare" addresses at length this key but long-neglected question: why did the clergy, politicians, and most of all, the magistrates behave as they did? Norton draws each thread carefully connecting the players across Essex County with the horrific events occurring in Maine -- survivors of Indian massacres, former neighbors from isolated frontier outposts now living as refugees across Essex County, magistrates who as military officers had bungled campaigns they led in Maine, and finally Governor Phips himself, who she makes a solid case for being present in Massachusetts for most of the trials and being a supporter of the trials until the tide of popular opinion turned in the fall of 1692. Norton will even challenge you to release some of your assumptions about what you think you know about the events, because most prior explanations have treated Salem as an insular event. She pushes you to situate the trials in a much larger political context of New England, and with the racial equation being made between the physical assaults of the "tawny-skinned" Natives of the region and the spectral assaults from the witches in "invisible world." Historians have long claimed that a key difference which sparked Salem so that it became so unlike other "witchcraft" outbreaks of the era was that accusations against covenanted church members like Rebecca Nurse and Martha Cory were believed and pursued. While this was indeed unusual, Norton posits that the real turning point came in April with the confession of Abigail Hobbs, who made the first connection between the Devil's work in Salem and the Indian attacks in Maine, after which came the real flood of accusations. Likewise, historians have typically concentrated on Abigail Williams and Ann Putnam, Jr. as key accusers, but Norton makes a credible case that it was Mercy Lewis, a survivor and witness to the massacre of many in her own family in Maine and a member of Rev. George Burroughs household there, who became the leader of the afflicted once the proceedings began to reflect the fear of Indian attack. Like Abigail Hobbs, Lewis is not one of the familiar cast of players, but "In the Devil's Snare" makes a solid case for both new readings. The section on the Andover accusations was a bit sluggish to get through, but one of Norton's strengths is her ability to show the reader step-by-step what actually happened, and anyone who has endured real courtroom proceedings knows that they do not go as hastily as "Law & Order" on TV might lead you to believe. Her explanation of the legal proceedings is the best I have seen yet, unraveling the chaos that so many concurrent cases created, and aptly filling in the gaps where there are missing documents, just as a modern-day art restorer might give an indication of what is lost in damaged parts of a mural or tile floor. The heart of the book, though, is the way she methodically reveals how the civil leaders of the colony, unable to defeat the enemy in the "visible world" from taking human lives, it was possible they could still save face by aligning themselves with the spiritual leaders to vigorously defeat the Devil in the battle for Christian souls in the "invisible world," with other tools at their disposal: the law. Previous work exploring the concurrence of the Indian wars and the witch trials has been explored in pieces by a few scholars since 1984, but never anything this complete.* Norton presents us with the first book-length treatment and even if you already know a lot about the trials, you won't want to miss this one or put it down. "In the Devil's Snare" is certain to change how every history class on the subject will be taught. --Margo Burns ----------- NOTE: I read scholarly books with a second bookmark on the endnotes, constantly flipping back and forth as I read so I won't miss a thing. I was pleased to see that throughout the book, Norton is generous in acknowledging the enormous number of people who contributed to her work on this book, from eminent colleagues to her undergraduate students, even including two nods to discussions on our Salem-Witch List for providing her with helpful information on the families of some of the people involved. ----------- * See: Baker, Emerson W. and Reid, John G. Chapter 7: "Statecraft and Witchcraft, 1692." in "The New England Knight: Sir William Phips, 1651-1695." University of Toronto, 1998. Breen, Louise A. "Transgressing the Bounds: Subversive Enterprises among the Puritan Elite in Massachusetts, 1630-1692." Oxford, 2001. Kences, James. "Some Unexplored Relationships of Essex County Witchcraft to the Indian Wars of 1675 and 1689." Essex Institute Historical Collections 120, 1984. -- Margo Burns, List Owner of the SALEM-WITCH List at Rootsweb.com margo@ogram.org

http://members.aol.com/MaryARoots/carr.index.html Ain't Google great! Jon Lathrop descendant of Sarah Warrren Prince Osborne -- Jonathan Lathrop Have Truck Will Haul Moving Service Riverdale, Maryland Careful Courteous Reasonable Reliable jonathan@lathrop.com http://jonathan.lathrop.com Phone: 301-779-7190 Cell: 202-352-8549 ----- Original Message ----- From: "Tamara" <s1sm00n@yahoo.com> To: <SALEM-WITCH-L@rootsweb.com> Sent: Monday, August 26, 2002 3:00 PM Subject: [SALEM-WITCH-L] Carr question... | I have a good puzzle for you all. I have not been | able to find any parentage information on Anne Putnam, | Sr., who was born Anne Carr. Seems to me I read | somewhere that there isn't any information about her | family, but I am not sure that is right. | | I have documented myself back to a Robert Carr, who | married Abigail Waters Jones. They lived in | Hillsborough county, NH. Where it gets interesting is | that I have some information that says that Robert's | father was: | | Thomas Carr | b. 5 Aug 1725, Haverill, Essex, MA | d. 22 Apr 1797, Antrim, Hillsborough, NH | | married 1747 (don't know where) to: | | Hannah ? | b. 29 Jan 1728/9, Litchfield, Hillsborough, NH | d. 8 Apr 1817, Hillsborough, Hillsborough, NH | | What I am thinking is that if I can find a record for | this Thomas Carr to have been born in Haverill, the | chances of him being related to Ann (Carr) Putnam, Sr. | is pretty good. I have not been able to find any | information on Anne Carr either, but I would settle | for birth/parent information on Thomas Carr and | Hannah. | | The other thing that makes me think there could be a | connection here is that Robert and Abigail's son | Robert married a woman named Claora Goodell (in New | Hampshire), who was most definitely descended from | Isaac Goodell who lived in Salem during the time of | the trials, and was involved, as was his son before | that branch of the Goodell/Goodale family moved to | Hillsborough County, NH. | | Since we had been talking about the migration of | families after the tragedy, it got me thinking. | Can anyone help? | | Thanks! | -Tamara | | | __________________________________________________ | Do You Yahoo!? | Yahoo! Finance - Get real-time stock quotes | http://finance.yahoo.com | | ______________________________

Tamara: I'm at work(well, this counts as a reference question)and my sources are at home, but look at Enders A Robinson "The Devil Discovered" Charles Upham's "Salem Witchcraft' or the 4 volume "History of Salem" for Ann Carr Putnam's linage. Her sister was married to a Salem Village minister and Ann Carr Putnam later charged Rebecca Nurse with her and her babies "murder." She and her sister were left nothing in their father's will, presumably because they were already married, and thus legally the property of their husbands. This English legal custom was begining to become more common as property holdings shrank. Francis Nurse, on the other hand, left goods and property to all of his surviving children, providing they met the terms of his what we would call today, a living will, then a kind of "King Lear's handing down his kingdom. Francis dispersed his property before dying, in return for his children providing him with a home, certain goods, an income, and care. If one supports the theory that land greed was actually the driving force behind the witchcraft trials of 1692, the changing and flexible case-by-case willing of one's property to one's children in New England as practiced in the late 1600's is certainly a convincing cause. But I think it was just one of many factors, else the whole of New England and other colonies would have had witch hunts too. Cindy Abel ILL Coordinator Health Sciences Library Creighton University 2500 California Plaza Omaha NE 68178-0210 Phone: 402. 280-5144 Fax: 402.280-5134 ----- Original Message ----- From: "Tamara" <s1sm00n@yahoo.com> To: <SALEM-WITCH-L@rootsweb.com> Sent: Monday, August 26, 2002 2:00 PM Subject: [SALEM-WITCH-L] Carr question... > I have a good puzzle for you all. I have not been > able to find any parentage information on Anne Putnam, > Sr., who was born Anne Carr. Seems to me I read > somewhere that there isn't any information about her > family, but I am not sure that is right. > > I have documented myself back to a Robert Carr, who > married Abigail Waters Jones. They lived in > Hillsborough county, NH. Where it gets interesting is > that I have some information that says that Robert's > father was: > > Thomas Carr > b. 5 Aug 1725, Haverill, Essex, MA > d. 22 Apr 1797, Antrim, Hillsborough, NH > > married 1747 (don't know where) to: > > Hannah ? > b. 29 Jan 1728/9, Litchfield, Hillsborough, NH > d. 8 Apr 1817, Hillsborough, Hillsborough, NH > > What I am thinking is that if I can find a record for > this Thomas Carr to have been born in Haverill, the > chances of him being related to Ann (Carr) Putnam, Sr. > is pretty good. I have not been able to find any > information on Anne Carr either, but I would settle > for birth/parent information on Thomas Carr and > Hannah. > > The other thing that makes me think there could be a > connection here is that Robert and Abigail's son > Robert married a woman named Claora Goodell (in New > Hampshire), who was most definitely descended from > Isaac Goodell who lived in Salem during the time of > the trials, and was involved, as was his son before > that branch of the Goodell/Goodale family moved to > Hillsborough County, NH. > > Since we had been talking about the migration of > families after the tragedy, it got me thinking. > Can anyone help? > > Thanks! > -Tamara > > > __________________________________________________ > Do You Yahoo!? > Yahoo! Finance - Get real-time stock quotes > http://finance.yahoo.com > >

I have a good puzzle for you all. I have not been able to find any parentage information on Anne Putnam, Sr., who was born Anne Carr. Seems to me I read somewhere that there isn't any information about her family, but I am not sure that is right. I have documented myself back to a Robert Carr, who married Abigail Waters Jones. They lived in Hillsborough county, NH. Where it gets interesting is that I have some information that says that Robert's father was: Thomas Carr b. 5 Aug 1725, Haverill, Essex, MA d. 22 Apr 1797, Antrim, Hillsborough, NH married 1747 (don't know where) to: Hannah ? b. 29 Jan 1728/9, Litchfield, Hillsborough, NH d. 8 Apr 1817, Hillsborough, Hillsborough, NH What I am thinking is that if I can find a record for this Thomas Carr to have been born in Haverill, the chances of him being related to Ann (Carr) Putnam, Sr. is pretty good. I have not been able to find any information on Anne Carr either, but I would settle for birth/parent information on Thomas Carr and Hannah. The other thing that makes me think there could be a connection here is that Robert and Abigail's son Robert married a woman named Claora Goodell (in New Hampshire), who was most definitely descended from Isaac Goodell who lived in Salem during the time of the trials, and was involved, as was his son before that branch of the Goodell/Goodale family moved to Hillsborough County, NH. Since we had been talking about the migration of families after the tragedy, it got me thinking. Can anyone help? Thanks! -Tamara __________________________________________________ Do You Yahoo!? Yahoo! Finance - Get real-time stock quotes http://finance.yahoo.com

Hi, all! If you look at the records, church members who were found guilty of witchcraft were subsequently excommunicated -- hence had no "right" to a Christian burial. Headstones were expensive, and we sometimes forget that most of these people were farmers without the means to cover the expense of a Boston stone cutter's fees. (If you are interested in early NE gravestones, I can recommend "Graven Images" by Allan I. Ludwig, a hefty book, but full of images and discussion of the symbols and specific stonecutters working in early NE.) If they had markers, they might well have been made of wood, not stone, and disintegrated long ago. Samuel Parris did provide a stone for his late wife, Elizabeth, when she died in 1696, and it can still be seen in the Wadsworth Burial Ground on Summer St. in Danvers. If anyone is looking for a guide to finding such spots during a visit to the Salem/Danvers area, short of having a learned local escort you, there are two that I know of: Frances Hill's new one "Hunting for Witches: A Visitor's Guide to the Salem Witch Trials" and David C. Brown's "A Guide to the Salem Witchcraft Hysteria of 1692." The latter might be harder to locate, but I found the directions clear and less freighted with interpretation than Hill's book. I recommend against coming in October during "Haunted Happenings," despite the temptation, because of the crush of huge crowds -- although Tad Baker (co-author of a recent biography of Governor Phips, "New England's Knight") and the other folks at Salem State College try to present some authentic materials to the public during this time to counterbalance the plethora of images of warty-nosed green-skinned "witches," and the intense Hallowe'en merchandising. A few years back, they premiered the movie "Witch City," for instance, which some of you may have heard about. If you are looking for something worthwhile to attend about the witch trials in New England this fall, I believe that Mary Beth Norton will be on an author tour which will swing through the area. More details when I have some specific dates. If I can find out dates for other parts of the country, too, I will alert those of you who are farther afield. On 8/26/02, neroots@adelphia.net wrote: >To those who wanted photos of the benches I've not forgotten >you...just been real busy... sending them out is on my agenda for >tomorrow and the next day!!I Thanks for doing this! :D On 8/26/02, Tamara <s1sm00n@yahoo.com> wrote: >The only identified grave of a Salem "Witch" is there at the Nurse Homestead. >George Jacobs, Sr. [snip] The person who knows the most about George Jacob's remains is Richard Trask, the Danvers Town Archivist. He told me recently that when he was in graduate school, he asked to photograph the remains, only to end up being given them, much to his surprise! He preserved them in a glass case which had originally contained a ship model, and was a key figure in having George finally put to rest again, reinterring the remains at the Nurse Homestead. Cheers, Margo -- Margo Burns, List Owner of the SALEM-WITCH List at Rootsweb.com margo@ogram.org

I have David C. Brown's book, and it is excellent! I bought it in Salem, either at the visitor's center, or at a gift shop. It was well worth the reasonable price! -Tamara --- Margo Burns <margo@ogram.org> wrote: > David > C. Brown's "A Guide to the Salem Witchcraft Hysteria > of 1692." The > latter might be harder to locate, but I found the > directions clear > and less freighted with interpretation than Hill's > book. __________________________________________________ Do You Yahoo!? Yahoo! Finance - Get real-time stock quotes http://finance.yahoo.com

Linda- This is correct. Rebecca was buried in an unmarked grave at her home. I have visited the Nurse Homestead, and there is a lovely family cemetery near the house. Her husband and one of her sons are buried there with stones, and there is a lovely monument to Rebecca, but the exact whereabouts of her final resting place remains unknown. Interesting thing though. The only identified grave of a Salem "Witch" is there at the Nurse Homestead. George Jacobs, Sr. was buried on his own land, and his remains were discovered sometime back in the 1950s, after his home was destroyed and the land was being prepared for a new structure. They weren't sure who it was, but through some study and circumstantial evidence, they deduced that it was in fact the remains of George Jacobs Sr. It is a strange story, I think he was reburied at some point, then exhumed again. He was then placed in the Nurse Cemetery at the Homestead in Danvers (in the 1990s, I think), and as I said, is to this day, the only known final resting place of any of the accused. I have a book on the whole thing somewhere, a small booklet that I picked up in Salem last time I was there. If anyone wants more details, I can try to find it. -Tamara --- LSHOLLINGSWORTH@aol.com wrote: > I also read that the family of Rebecca Nurse went > and recovered her body and > she was buried properly. > Linda > __________________________________________________ Do You Yahoo!? Yahoo! Finance - Get real-time stock quotes http://finance.yahoo.com

Hi Jude, The woman you spoke to was correct. They didn't allow the victims to be buried in the cemeteries as the cemeteries were considered sacred ground. The victims were killed because they were believed to be witchs and thus evil. The victims families later at night took the bodies from Gallows Hill and buried them in secret so that their graves wouldn't be desecrated .... so they could rest in peace. Noreen LaTour P.S. There is an area beside the old cemetery in Salem where commemorative stone benchs have been erected for each of the victims of the witch trials. I have 2 phots,that of Rebecca Nurse's and Margaret Scott's benches I took recently. Would have taken photos of all but my digital camera ran out of power. To those who wanted photos of the benches I've not forgotten you...just been real busy... sending them out is on my agenda for tomorrow and the next day!!I

Jude, from everything I have read so far it would seem that the executed where simply buried in a sallow, unmarked grave or their body thrown in a hole of a pile of rocks. That has bothered me more than anything I have found so far. To my family both mother's side and father's side, and being part Cherokee, the burial place of a loved one is very important. ( I am sure it is that way with all families) so it really upset me to read that. I also read that the family of Rebecca Nurse went and recovered her body and she was buried properly. Linda

Hi All, I was wondering if anyone would know where the victims of the Witch Trials were buried after they were hung? I was in Salem last December and a lady told me that no one knows there actual burial place. I was looking for Samuel Wardwell. Does anyone know if Samuel Wardwell's house is still standing? And if so would it still be located in Andover or has town lines changed since. Thanks, Jude

Cindy Abel wrote: (Sorry--did I spell your name correctly? Digest format makes it more difficult to reply.) >Also some of the accusers and accused had life experiences that differed >only in a few details. My question is: how does one establish cause and effect? How can one be certain that actions were the result of what happened during the trials and not becasue of something else? For example, you mentioned that a large number of your relatives moved out of Mass. into NH and elsewhere. That was quite common in Essex County. The original settlements had little left in the way of free land. The parent's real estate often went more or less intact to one child (perhaps the child who has been living there, caring for the elderly parent) while gifts of money or personal property went to those in need. Most of the male children had already dispersed to other places (Chester, NH, for example, primarily was one of what is sometimes called "second-tier" settlenments, and its initial population came from people whose parents lived in Essex County) and NH was a near and logical choice. So how does one conclude that someone went there *because* of persecution? I'm facing similar questions. I've noticed that almost all of Elizabeth Morse's descendants (at least those I can find) left Newbury and went not to NH but to central Mass. locations. That *may* indicate a need to get away from the past. The house where Elizabeth lived probably went to her son-in-law after her death, since he was charged by her husband's will to see that Elizabeth was cared for. So perhaps her daughter and her daughter's family stayed, but the sons seem to have left. At this point I'm not sure whether they left before or after she was tried and convicted. But, given that she was apparently accused several times (only in 1680 was she actually tried and convicted), they may have had motivation to leave before then. However, as I'm sure many of you have found, it's not always easy to know why someone did something. Look at out own lives: what seemingly tiny and unrecordable influences caused us to live where we have at various times? It's also difficult to be sure why people got nothing in wills. It wasn't necessarily a matter of disfavor. Sometimes--in fact, maybe most of the time--the bulk of the property was given to the children who needed it most or who had earned it for some reason. Single daughters often were given things whereas married daughters were not, presumably because they were already taken care of. The parental house went to the child who was already living there, and, presumably had cared for the parent. Occasionally, one finds a comment like, "I'm not giving Sally Jo anything because I already gave her x and y during my lifetime" but most wills don't explain things like that. They assume everyone already knows. Francine Nicholson _________________________________________________________________ Send and receive Hotmail on your mobile device: http://mobile.msn.com