The early settlement of Salem, Massachusetts, began in 1626 when a group of English fishermen and traders, led by Roger Conant, arrived to the area. It was originally called Naumkeag by the Native Americans of the region, the Naumkeag tribe.
These early settlers were seeking a place where they could establish a more stable and organized community rather than what they had found in their previous settlement in Cape Ann.
In 1628, the settlement became part of the Massachusetts Bay Colony, and a group of Puritans led by John Endecott arrived to establish a more formal colony. The Puritans were deeply religious and had a vision of creating a "city upon a hill," a model Christian society. They renamed the settlement Salem, from the Hebrew word "shalom," meaning peace.
During its early years, Salem’s economy was based on fishing, agriculture and trading. The natural harbor and coastal location made Salem a key trading hub, and as the population grew, the town expanded into a more structured and organized community.
The Puritans’ religious beliefs and strict societal rules deeply influenced the colony’s governance with religion playing a central role in everyday life. Creating a society that was highly concerned with morality and obedience.
By the mid 1600s, Salem had become one of the largest towns in the Massachusetts Bay Colony, laying the groundwork for its future significance as an epicenter for maritime trade in New England.
Now that we have discussed some of the harbor history of this town, we can move onto discussing the more infamous history of Salem, Massachusetts.
The Salem Witch Trials of 1692 have become one of the most famous episodes of mass hysteria in early American history.
In January of 1692, Elizabeth Parris and Abigail Williams, began experiencing mysterious fits and other unexplainable symptoms. After a visit from the local doctor, William Griggs, he diagnosed them with bewitchment and other young girls in the community began to exhibit similar symptoms.
These girls claimed that they were being tormented by invisible forces and accused three women of bewitching them: Tituba, a slave in the Parris household; Sarah Good, a known city beggar; and Sarah Osborne, a poor elderly woman.
The three accused witches were brought before magistrates Jonathan Corwin and John Hathorne and were questioned. All while their accusers appeared in the courtroom and displayed episodes of spasms, contortions, screaming and writhing. Both Good and Osborn denied their guilt, Tituba however confessed. The thought behind her confession was that she was likely seeking to save herself from certain conviction by acting as an informer as she had made claims that there were other witches in the community.
Hysteria spread through the community. Which caused a frenzy of accusations as the community, both fearful and superstitious, began suspecting neighbors of witchcraft.
As girls continued to come forward expressing that they were experiencing these abnormal symptoms, the town's ministers and magistrates took the claims seriously and launched an investigation.
This investigation led to more accusations, often targeting individuals that were marginalized, had disputes with neighbors or were seen as nonconforming.
Due to an overwhelming amount of accusations, the local justice system became overwhelmed and the newly appointed governor ordered for the establishment of a special Court of Oyer and Terminer on witchcraft cases for Suffolk, Essex and Middlesex counties.
This court was presided by three judges and they handed down the first conviction, against Bridget Bishop on June 2nd and she was hanged eight days later on what would become known as Gallows Hill.
Five more people were hanged that July, five in August and eight more in September. In addition, there were seven other accused witches that died in jail, while the elderly Giles Corey was pressed to death by stones after he refused to enter a plea at his arraignment.
A total of 200 people were accused, 30 were found guilty and 20 individuals were executed.
There is one woman that was accused of witchcraft that I would like to highlight, her name was Ann Pudeator.
While she isn’t one of the most talked about people during the witch trials, she plays a significant role in my lineage.
Ann Pudeator is my 10x great grandmother.
She was a resident of Salem and was married to Thomas Greenslade. Together they had 5 children, Thomas Jr., Ruth, John, Samuel and James.
It was their son John, who had the honor of passing down the last name that has since changed spelling over time, but can be traced through time and our family tree confirming she is without a doubt a member of the Greenslait lineage.
In 1675 her husband Thomas died under circumstances that were not particularly suspicious at the time, however the exact cause of death is unknown.
Following his death, Ann inherited some property and eventually remarried a wealthy widow named Jacob Pudeator, which later when he passed, provided her with financial independence.
By the time that Ann was accused of witchcraft, she was a wealthy widow and practicing midwife. She was skilled in herbal remedies and was involved in medical treatments, both of which were viewed with suspicion by Puritans who feared any unregulated or “unnatural” forms of medicine. Her profession coupled with her financial independence were unusual for women during this time making her a prime suspect for witchcraft accusations.
Her troubles began when she was accused of witchcraft by multiple people in Salem Village. These allegations included her causing harm to others through supernatural powers, possessing witchcraft tools, such as ointments and herbs and even killing people.
During her trial, she denied all accusations and despite her protests, the court allowed the use of spectral evidence, or the testimony that people had been harmed by her spirit, which they claimed was sent to torment them.
She was ultimately found guilty and was hanged on September 22nd, 1692 alongside seven other convicted “witches”. She was around 70 years old, making her one of the oldest individuals executed in the trials.
As the number of accusations grew and prominent citizens faced allegations, the public opinion began to shift. Reverend Increase Mather and other influential figures voiced their concerns about the legitimacy of spectral evidence and the trials themselves.
The same governor that created the special courts for the hearings heard the communities concerns and ultimately dissolved the court in October of 1692.
It is to no surprise that the Salem Witch Trials left a lasting impact on American culture and legal history. The trials are often cited as a cautionary tale about the dangers that can be a result of isolationism, mass hysteria and a flawed justice system.
Over time, the trails have become symbols of the consequences of fear-driven decisions and societal scapegoating. In 1711, the colony passed a bill to restore the rights and good names of those accused and granted financial restitution to their heirs.
Today, Salem commemorates its controversial past with museums, memorials and events that showcase the legacy of the trials and honor those who lost their lives due to fear and superstition.
Being able to visit Salem, as well as the memorial of Ann Pudeator was an incredible experience. I have always been a lover of everything that has to deal with superstition and the supernatural. So of course when I was living in Massachusetts it only made sense to visit this historical community.
And for the Greenslaits, we have always been some bad witches.
