Some weeks ago I posted a photograph of stocks in Hellman’s
Cross, Great Canfield, Essex, which marks and commemorates the site of
execution of an unfortunate resident, Elizabeth Abbott. Elizabeth was a late
victim of a countrywide surge of witch-finding, meeting her terrible fate in 1683.
The post also appeared on the ‘Memories of Bishops Stortford’
Facebook page and prompted a good response with one group member pointing out
that one of the victims of the most infamous series of witch trials of them all
which occurred in Salem, Massachusetts, had links with Bishops Stortford. This
was something that I had to look into a little more closely.
The European witchcraft hysteria had largely abated by the
end of the seventeenth century, but in the recently colonized settlements of
New England conditions were very favourable to ferment another outbreak of
occult madness. I am sure that the whys and the wherefores of how such a calamity
befell Salem and Andover in 1692 could occupy many metres of shelving in the
library of the largest Faculty of Psychology but below are some of the factors
that students of the Salem crisis believe came into play.
Life in the colonies was incredibly hard. The authorities
had stripped holidays out of the calendar such that 300 days of every year
were given over to toil. One of the few escapes from the day’s labours was
given to time spent in the village Meeting House to hear sermons delivered that
told of the ever present machinations of the Devil to disrupt and corrupt the
community and to undo God’s will in the young colonies. In this respect, the
congregation was continually warned of their weaknesses and the importance of
piety and regular religious observance in order to thwart the Devil in his evil
designs and to prevent Satan from gaining a foothold in the land. And this is
what passed off as entertainment in seventeenth century New England! The
inhabitants of the Puritan communities were all steeped to the point of
saturation in the Scriptures. Religion played an enormous part in every aspect
of their day to day existence.
In addition to being physically hard, life within the
colonies was also fraught with danger. King Philip’s War, sometimes known at
the First Indian War may have ended a decade before the trials, but the
frontier areas of North New England were still subject to violent raids by the
Wabanaki Indians. Settlements on the frontier were periodically razed to the
ground and the inhabitants slaughtered, scalped or taken into captivity.
The Puritan communities were made up of a limited number of
settler families. In Salem the records abound with references the Putnams,
Proctors and Jacobs. Inter-marriage was common as was inter-family feuding.
Despite the deeply held faith of these New Englanders, lawyers were rarely
short of work as residents sued and counter-sued each other. Disputes over land
boundaries , cattle incursions into a neighbour’s field and unpaid debts all
went through the courts. Whilst it is doubted that these commonplace disputes
led directly to accusations of witchcraft, the longstanding rumours and local
gossip arising from ill-feeling between families did call into question the
reputation of individuals and this in turn opened the door to the more
dangerous suggestion of witchcraft.
The start of the trouble is not altogether clear from the
records, but it was either in late February or early March 1692. A number of adolescent
women began to have seizures, uncontrollable spasms and be subject to pinches,
needle pricks and bites from unseen (at least to the majority) assailants. It
is interesting that the average age of these ‘afflicted’ girls was 17 and that
they were mostly of higher than average intelligence, meaning that they could
read, if not write. It has been suggested that in these young women, raised in
such an environment it is hardly the greatest leap of faith that the
supernatural imps, specters and demons, through to the Devil himself to which
they were exposed to from religious texts as well as from the Minister’s pulpit
manifested themselves in their young minds as they did. Needless to say that
some have proposed repressed sexuality, or feelings of unrequited love interest
among the afflicted (along with others as because before too long it seemed that everyone
was accusing someone, almost as though to accuse someone served as a greater
means of self protection than to accuse noone!) as a motivation for
allegations of witchcraft.
If anything a greater leap of faith would be required to understand why it was that the trial officials, several of whom were highly educated Harvard graduates were taken in by the claims and counter claims of supernatural abuses.
So what of George Jacobs Senior. At 81 he was the oldest of Salem’s victims. The circumstances that brought him to New England are lost to time. It is known that his father George Jacobs was a barber-surgeon and that his mother Priscilla was from Bishops Stortford in Hertforshire. It is recorded that George was married to his first wife on 27th June 1639 at St. Michaels Church in Bishops Stortford (a Church that is less than a five minute walk from my door). It is believed that he was christened in February 1609 at St Dunstans in the West, in London’s Fleet Street.
Leaving the shores of England for a New England with his first wife, the first record of George Jacobs in America concerns the purchase of a property in Salem village (modern day Danvers) close to the estuary of the Waters River with ten acres of land on 20th November 1658 which the Jacobs family went on to tend. George fathered three children in Salem by his first wife, George Junior, Ann and Mary. What became of the first Mrs Jacobs is unknown, but he is known to have remarried one Mary Fetcher in Salem on 12th January 1673.
The Jacobs' house, Salem Village, 1891
The Jacobs' house in disrepair, Salem Village, 1935
George Jacobs Snr was an imposing man known to have a
violent temper. He was fined for striking a man named John Tomkins Jr in 1677,
and as the report has it he would have landed many more blows had he not been
restrained by a witness, such was his fury.
A description of George at the time of his trial is provided
by Charles W. Upham who wrote a history of the trials in 1867.
“George Jacobs, Sr,
was an aged man. He is represented in the evidence as ‘very gray-headed;’ and
he must have been quite infirm, for he walked with two staffs. His hair was in
long, thin, white locks; and, as he was uncommonly tall of stature, he must
have had a venerable aspect. Perhaps he was the ‘man in a long-crowned white
hat,’ referred to by Deliverance Hobbs. The examination shows that his
faculties were vigorous, his bearing fearless, and his utterances strong and
decided.”
It was on 10th May 1692, three months into the supernatural commotion, that Judges John Hathorne and Jonathan Corwin issued an arrest warrant for George Jacobs Senior and Junior along with his Grand-daughter, Margaret Jacobs. The arrests were made by Joseph Neale, a Salem constable on the same day. At George Snr’s first examination, again on 10th May, it became apparent that his accuser was one Sarah Churchill, his domestic servant.
Churchill confronted her employer in court stating that “Last
night I was afflicted at Deacon Ingersolls, and Mary Walcot said it was a man
with 2 staffs, it was my master.” Notably, Jacobs was know to walk with the assistance of two canes.
Jacobs was also accused as carrying with him the book in
which the afflicted would sign over their souls for a fixed period of time to
the Devil. He denied these claims of beating Sarah Churchill when in a spectral
form (the court acknowledged that he was on the other side of the Waters River
when the alleged assault occurred).
Upon the Magistrate urging Jacobs to confess to the charges
laid out before him, George Jacobs countered with “You tax me for a wizard, you
may as well tax me for a buzzard I have done no harm.”
When challenged as to how it was he that his accuser witnessed
him in spectral form he stated that the Devil can assume anyone’s likeness.
This was a contention that was to provoke much legal and theological discussion
in the trials that followed. Could the Devil use a person for the purposes of affliction
and murder without the consent of the ‘witch’ or ‘wizard’? That is to say,
could someone harming someone by means of witchcraft be as innocent as the
person afflicted?
His accuser went on to state that Jacobs neglected his
expected obligation to pray with his family (after all how else could the Devil’s
plans be defeated?). When asked to recite ‘The Lord’s Prayer’ Jacob’s stumbled
over some of the words. This was considered to be a task beyond the ability of
genuine witches and wizards.
At the conclusion of the hearing George Jacobs Senior
uttered the prophetic words “Well burn me, or hang me, I will stand in the
truth of Christ, I know nothing of it.”
Other girls testified on 10th May that George Jacobs Senior in spectral form had visited them and done them harm. This testimony from Abigail Williams survives.
At a second hearing on the following day, conducted at
Beadle’s Tavern in Salem Town the afflicted girls who were present convulsed
with fits and Ann Putman offered up the ‘fact’ that the specter had confessed
to have been a witch for forty years.
Further into the hearing the presiding Magistrate asked whether it was he, George Jacobs’ who had created a scene at a recent Meeting House lecture on 31st March 1692. This lecture also involved prayers and fasting for the benefit of those girls afflicted with witchcraft and it is possible that the plain speaking elder Jacob spoke out against the girls at this point.
Of the two charges of witchcraft brought against him, only
one was upheld, the other was dismissed for lack of evidence.
On the same day (11th May), Margaret Jacobs,
George’s Grand-daughter was also examined and according to the testimony of
another witness, one Joseph Flint, she offered a confession to the fact that
she was a witch. She went further accusing both her Grandfather and the
Reverend George Burroughs of being witches. This was a confession that she
would later sorrowfully retract.
A court order of 12th May directed a local
officer to escort George Snr and nine other accused residents to the jail in
Salem Town. Two days later warrants were issued for the arrest of his son,
George Junior and his daughter-in-law, Rebecca Jacobs. The latter was brought
in whilst the former fled thereby evading arrest. Witness to their mother’s
arrest were Rebecca’s four young children who followed the cart that carried
her away as far as their young legs could take them before they were taken in
by neighbours.
Both Rebecca and her daughter Margaret languished in jail
for a full eight months before their trial and acquittal in January 1693. In
this time, Margaret had recanted her earlier confession stating that she only
confessed upon being told that to do so was the only means by which her life
would be spared.
The retraction of her confession survives in the records and
is worth presenting in full as it sheds significant light upon the atmosphere
that prevailed in Massachusetts at the time of the trials:
“The humble
declaration of Margaret Jacobs unto the honoured court now sitting at Salem,
sheweth That whereas your poor and humble declarant being closely confined here
in Salem goal for the crime of witchcraft, which crime thanks be to the Lord I am
altogether ignorant of, as will appear at the great day of judgment: May it
please the honoured court, I was cried out upon by some of the possessed
persons, as afflicting them; whereupon I was brought to my examination, which
persons at the sight of me fell down, which did very much startle and affright
me. The Lord above knows I knew nothing, in the least measure, how or who
afflicted them; they told me, without doubt I did, or else they would not fall
down at me; they told me, if I would not confess, I should be put down into the
dungeon and would be hanged, but if I would confess I should have my life; the
which did so affright me, with my own vile wicked heart, to save my life; made
me make the like confession I did, which confession, may it please the honoured
court, is altogether false and untrue. The very first night after I had made
confession, I was in such horror of conscience that I could not sleep for fear
the devil should carry me away for telling such horrid lies. I was, may it
please the honoured court, sworn to my confession, as I understand since, but
then, at that time, was ignorant of it, not knowing what an oath did mean. The
Lord, I hope, in whom I trust, out of the abundance of his mercy, will forgive
me my false forswearing myself. What I said, was altogether false against my
grandfather, and Mr. Burroughs , which I did to save my life and to have my
liberty; but the Lord, charging it to my conscience, made me in so much horror,
that I could not contain myself before I had denied my confession, which I did
though I saw nothing but death before me, chusing rather death with a quiet
conscience, than to live in such horror, which I could not suffer. Where, upon
my denying my confession, I was committed to close prison, where I have enjoyed
more felicity in spirit, a thousand times, than I did before in my enlargement.
And now, may it please your honours, your declarant, having, in part, given
your honours a description of my condition, do leave it to your honours pious
and judicious discretions, to take pity and compassion on my young and tender
years, to act and do with me, as the Lord above and your honours shall see
good, having no friend, but the Lord, to plead my cause for me; not being
guilty in the least measure of the crime of witchcraft, nor any other sin that
deserves death from man; and your poor and humble declarant shall for ever
pray, as she is bound in duty, for your honours happiness in this life and
eternal felicity in the world to come. So prays your honours declarant.
Margaret Jacobs.”
The trial of George Jacobs Senior began in the first week of
August 1692 and on the 4th a George Herrick testified that in May he
had travelled to Salem Jail in order to conduct a physical examination of
Jacobs in the presence of constable Joseph Neale (the arresting officer) and
the jail keeper, William Dounton. The purpose of the examination was to
identify any ‘witch marks’ on the prisoner’s body, physical attributes known to
be possessed by witches and wizards, the functions of which were to allow their
‘familiars’ to suckle…. all quite obvious really. Lo and behold, one such mark
was observed on George’s right shoulder. Described as about a quarter of an
inch long with a sharp point that pointed downwards, this physical anomaly was
described unsurprisingly as a teat…. Yet more proof of this unfortunates guilt,
as I am sure you would agree. Those of rationale mind could challenge this
proof of ‘collusion with the Devil’ with the fact that by the time that a human
frame had reached the ripe old age of 81 (and this was in 1692 when such
longevity was rather remarkable in itself!) the absence of warts, skin tags, growths and the like would be a
greater indicator of supernatural interference than otherwise! Nevertheless the
nature and purpose of George’s displaced tit was confirmed by the needle test
i.e. when pierced it did not bleed. The case against poor, unfortunate George
Jacobs was almost wrapped up.
George Jacobs Senior was convicted on the grounds of his
mark and spectral evidence alone. The admission of spectral evidence in court
was, along with the debate as to whether the Devil could use a person’s spectral
form without their express permission, a hot topic that was much
debated both during and after the trials. In fact it was the legal opinion that
deemed that spectral evidence was admissible in court in the trial of two
convicted witches in Lowestoft in Suffolk that validated George Jacobs’ one way
passage to the gallows.
The trial that occurred on 5th August was short, George was found guilty on one charge of witchcraft and sentenced to death by hanging. The date of execution was set as 19th August and he would be joined on the gallows by John Proctor, Reverend George Burrows, Martha Carrier and John Willard. All five protested their innocence until their final moments.
On the morning the 19th the five condemned
prisoners were taken by cart from the jail in Salem Town to Gallows Hill on
Proctor’s Ledge for the death sentence to be fulfilled. In full view of an illustrious
throng that included Cotton Mather, a big hitting figure in New England
politics with a big hand in the conduct of the trials at Salem.
George Jacobs Senior was the last of the prisoners to be
pushed off the gallows platform into the abyss.
Once dead, the prisoners were cut down and allegedly dragged
by their nooses to shallow graves that had been dug close by.
Memorial at the Proctor's Ledge execution site.
Legend has it that Jacobs’ body was reclaimed from the
execution site, undercover of night and reburied at the family’s property.
Support for this outcome comes from the discovery of human
remains in the nineteenth century on the former Jacobs property. Once again
according to Charles Upham:
“The tradition has
descended through the family, that the body, after having been obtained at the
place of execution, was strapped by a young grandson on the back of a horse,
brought home to the farm, and buried beneath the shade of his own trees. Two
sunken and weather-worn stones marked the spot. There the remains rested until
1864, when they were exhumed. They were enclosed again, and reverently
redeposited in the same place. The skull was in a state of considerable
preservation. An examination of the jawbones showed that he was a very old man
at the time of his death., and had previously lost all his teeth. The length of
some parts of the skeleton showed that he was a very tall man. These
circumstances corresponded with the evidence, which was that he was tall of
stature; so infirm as to walk with two staffs; with long, flowing white hair.
The only article found, except the bones, was a metallic pin, which might have
been used as a breastpin, or to hold together his aged locks.”
George’s remains suffered further indignity when disturbed by
a bulldozer's bucket in the 1950’s when the site was redeveloped. After a period
in storage the remains were buried for a third time in 1992 on the Rebecca Nurse
(another hanged victim of Salem) Farm. The remains were put into the earth in a
replica seventeenth century coffin and the site marked with a headstone typical of his day.
As reported in the recent 2014 publication by Emerson W.
Baker entitled ‘A Storm of Witchcraft: The Salem Trials and the American
Experience’.
“In 1992 Danvers also
endorsed another modest act of reconciliation. There was a tradition in the
Jacobs family that George Jacob’s body had been taken from Gallows Hill after
his death and buried on his farm, which is located within the town’s borders. A
skeleton exhumed and then reburied on the farm in the mid-nineteenth century
was believed to be his, and this skeleton was rediscovered by a bulldozer when
the property was developed in the 1950s. Safeguarded for years by Danvers
officials, the skeleton was quietly reburied on the Rebecca Nurse farm,
complete with replica seventeenth-century coffin and gravestone, in 1992.
Although analysis of the remains established that they were those of an old man
and generally fit Jacob’s description, it will never know whether they really
were those of Jacobs. However, it was still an important and sincere gesture.”
In the years that followed the Salem tragedy, the events of
1692 were hushed up. In the immediate aftermath, the proceedings the court
sessions, although not the judges, were called into question. Eventually over a long period of time, acceptance of the fact that 20 innocents (19 by hanging and one by
pressing) had perished came. Salem remains to be an embarrassment to the
American nation and a warning as to how legal proceedings can escalate out of
control.
Today, amends have been made to the victims of 1692.
Memorials to George and his fellow victims have been raised in several
locations connected with the trials, including the execution site at Proctor’s
Ledge and at the new site of his grave in the Rebecca Nurse Homestead family
cemetery.
George Jacobs Senior's 1992 headstone at the Rebecca Nurse Farm site that bears his words to the court
"Well burn me, or hang me, I will stand in the truth of Christ, I know nothing of it."
Salem and Danvers seem also to be more accepting of the areas dark and perplexing history and even the police department patrol cars carry a witch on a broomstick motif across their doors!
May the last word go to George’s strickened Grand-daughter,
Margeret, who wrote to her father on the day of George’s execution:
“The reason of my
confinement is this, I having, through the Magistrates threatenings, and my own
vile and wretched heart, confessed several things contrary to my conscience and
knowledge, though to the wounding of my own soul, the Lord pardon me for it;
but Oh! the terrors of a wounded conscience who can bear…”
It would appear that news of Margaret’s retraction of her
confession reached George as he amended his Last Will and Testament to award
his Grand-daughter an additional £10 in silver, although after his death, the
court did not honour his amendments and besides, most of his possesions had been claimed by Judge Corwin and his men even before Jacobs' sentence was carried out.
The George Jacobs stone at the Salem Witch Trials Memorial in Salem Town.