The True Story of Salem: Book 1-7. Charles Wentworth Upham

Richard Richards and William Hobbs, Jan. 1, 1660, and owned, in 1692, by William Hobbs and John Robinson.

      4th, Next east, bounded northeast by Nichols Brook, and extending within the Village bounds,—200 acres; granted to Henry Bartholomew, and sold by him to William Nichols before 1652.

      5th, East of the "Ruck Farm," and extending across the Village bounds,—about 150 acres; granted to John Putnam and Richard Graves. Part of this was sold by John Putnam to Capt. Thomas Lothrop, June 2, 1669, and was owned by Ezekiel Cheever in 1692: the rest was owned by John Putnam.

      6th, East of the above, and south of the Nichols Farm,—60 acres, owned by Henry Kenny; also 50 acres granted to Job Swinnerton, given by him to his son, Dr. John Swinnerton, and sold to John Martin and John Dale, March 20, 1693.

      7th, South of the above, and east of Grant No. VII.,—150 acres; granted to William Pester, July 16, 1638, and sold by Capt. William Trask to Robert Prince, Dec. 20, 1655.

      8th, East of Grant No. VI., and extending north to Smith's Hill and south to Grant No. IX.,—about 400 acres; granted to Allen Kenniston, John Porter, and Thomas Smith, and owned, in 1692, by Daniel Andrew and Peter Cloyse.

      9th, East and southeast of Smith's Hill,—500 acres; granted to Emanuel Downing in 1638 and 1649, and sold by him to John Porter, April 15, 1650. John Porter gave this farm to his son Joseph, upon his marriage with Anna daughter of William Hathorne.

      10th, East of Frost-fish River, including the northerly end of Leach's Hill, and extending across Ipswich Road,—about 250 acres, known as the "Barney Farm;" originally granted to Richard Ingersoll, Jacob Barney, and Pascha Foote.

      11th, South of the "Barney Farm,"—about 200 acres; granted to Lawrence, Richard, and John Leach; owned, in 1692, by John Leach.

      12th, North of the "Barney Farm," and between grants No. XIII. and XIV.,—about 250 acres, known as "Gott's Corner;" granted to Charles Gott, Jeffry Massey, Thomas Watson, John Pickard, and Jacob Barney, and by them sold to John Porter. (Recently known as the "Burley Farm.")

      13th, Eastward of the "Barney Farm,"—40 acres; originally granted to George Harris, and afterwards to Osmond Trask; owned, in 1692, by his son, John Trask.

      14th, Next east, and extending across Ipswich Road,—40 acres; granted to Edward Bishop, Dec. 28, 1646; owned, in 1692, by his son, Edward Bishop, "the sawyer."

      15th, At the northwest end of Felton's Hill, and extending across the Village line,—about 60 acres; owned by Nathaniel Putnam.

      16th, Southeast of Grant No. XXIII.,—a farm of about 150 acres; owned by Giles Corey, including 50 acres bought by him of Robert Goodell, March 15, 1660, and 50 acres bought by him of Ezra and Nathaniel Clapp, of Dorchester, heirs of John Alderman, July 4, 1663.

      17th, Northeast of the above,—150 acres granted to Mrs. Anna Higginson in 1636; sold by Rev. John Higginson to John Pickering, March 23, 1652; and by him to John Woody and Thomas Flint, Oct. 18, 1654; owned in 1692 by Thomas and Joseph Flint.

      Introduction

       Table of Contents

      It is one of the distinguishing characteristics of the human being, that he loves to contemplate the scenes of the past, and desires to have his own history borne down to the future. This, like all the other propensities of our nature, is accompanied by faculties to secure its gratification. The gift of speech, by which the parent can convey information to the child—the old transmit intelligence to the young—is an indication that it is the design of the Author of our being that we should receive from those passing away the narrative of their experience, and communicate the results of our own to the generations that succeed us. All nations have, to a greater or less degree, been faithful to their trust in using the gift to fulfil the design of the Giver. It is impossible to name a people who do not possess cherished traditions that have descended from their early ancestors.

      Although it is generally considered that the invention of a system of arbitrary and external signs to communicate thought is one of the greatest and most arduous achievements of human ingenuity, yet so universal is the disposition to make future generations acquainted with our condition and history,—a disposition the efficient cause of which can only be found in a sense of the value of such knowledge,—that you can scarcely find a people on the face of the globe, who have not contrived, by some means or other, from the rude monument of shapeless rock to the most perfect alphabetical language, to communicate with posterity; thus declaring, as with the voice of Nature herself, that it is desirable and proper that all men should know as much as possible of the character, actions, and fortunes of their predecessors on the stage of life.

      It is not difficult to discern the end for which this disposition to preserve for the future and contemplate the past was imparted to us. If all that we knew were what is taught by our individual experience, our minds would have but little, comparatively, to exercise and expand them, and our characters would be the result of the limited influences embraced within the narrow sphere of our particular and immediate relations and circumstances. But, as our notice is extended in the observation of those who have lived before us, our materials for reflection and sources of instruction are multiplied. The virtues we admire in our ancestors not only adorn and dignify their names, but win us to their imitation. Their prosperity and happiness spread abroad a diffusive light that reaches us, and brightens our condition. The wisdom that guided their footsteps becomes, at the same time, a lamp to our path. The observation of the errors of their course, and of the consequent disappointments and sufferings that befell them, enables us to pass in safety through rocks and ledges on which they were shipwrecked; and, while we grieve to see them eating the bitter fruits of their own ignorance and folly as well as vices and crimes, we can seize the benefit of their experience without paying the price at which they purchased it.

      In the desire which every man feels to learn the history, and be instructed by the example, of his predecessors, and in the accompanying disposition, with the means of carrying it into effect, to transmit a knowledge of himself and his own times to his successors, we discover the wise and admirable arrangement of a providence which removes the worn-out individual to a better country, but leaves the acquisitions of his mind and the benefit of his experience as an accumulating and common fund for the use of his posterity; which has secured the continued renovation of the race, without the loss of the wisdom of each generation.

      These considerations suggest the true definition of history. It is the instrument by which the results of the great experiment of human action on this theatre of being are collected and transmitted from age to age. Speaking through the records of history, the generations that have gone warn and guide the generations that follow. History is the Past, teaching Philosophy to the Present, for the Future.

      Since this is the true and proper design of history, it assumes an exalted station among the branches of human knowledge. Every community that aspires to become intelligent and virtuous should cherish it. Institutions for the promotion and diffusion of useful information should have special reference to it. And all people should be induced to look back to the days of their forefathers, to be warned by their errors, instructed by their wisdom, and stimulated in the career of improvement by the example of their virtues.

      The historian would find a great amount and variety of materials in the annals of this old town,—greater, perhaps, than in any other of its grade in the country. But there is one chapter in our history of pre-eminent interest and importance. The witchcraft delusion of 1692 has attracted universal attention since the date of its occurrence, and will, in all coming ages, render the name of Salem notable throughout the world. Wherever the place we live in is mentioned, this memorable transaction will be found associated with it; and those who know nothing else of our history or our character will be sure to know, and tauntingly to inform us that they know, that we hanged the witches.

      It is surely incumbent upon us to possess ourselves of correct and just views of a transaction thus indissolubly connected with the reputation of our home, with the memory of our fathers, and, of course, with the most precious part of the