Witches of Massachusetts – H
The chilling history of the Salem Witch Trials and the surrounding hysteria in late 17th-century Massachusetts continues to captivate and disturb. While Salem Village (now Danvers) is most famously associated with the events of 1692, the accusations, trials, and executions cast a dark shadow across numerous towns in the region. This article delves into the stories of individuals whose names begin with the letter "H" who were caught in the web of suspicion and fear that gripped the Massachusetts Bay Colony. These accounts offer a glimpse into the lives of the accused, the accusers, and the societal forces that fueled the tragic events.
The Witches of Massachusetts were not confined to Salem. The paranoia extended to neighboring communities, tearing apart families and leaving lasting scars. This index, focusing on those whose surnames begin with "H," reveals the widespread nature of the accusations and the diverse backgrounds of those targeted. From established members of the community to newcomers and those on the fringes of society, no one was immune to the possibility of being branded a witch.
Elizabeth Hutchinson Hart (1622-1700)
Elizabeth Hutchinson Hart’s story begins across the Atlantic in Suffolk, England. Born in 1622 to Thomas and Anne Browne Hutchinson, Elizabeth’s life took a transatlantic turn when she immigrated to the United States. Around 1650, she married Isaac Hart and settled in Lynn, Massachusetts. It was here, in this burgeoning New England town, that she found herself ensnared in the unfolding drama of the Salem Witch Trials.
The accusations against Elizabeth Hart stemmed from the claims of several afflicted girls, including Mary Walcott, Abigail Williams, Mercy Lewis, and Ann Putnam, Jr. These young women, who played a central role in the trials, claimed to be tormented by unseen forces, often identifying specific individuals as the source of their suffering. Elizabeth Hart was among those named as a perpetrator of witchcraft, accused of afflicting these girls with her dark powers.
On May 18, 1692, Elizabeth Hart was arrested and imprisoned in Boston. Although it is unknown if she was ever formally indicted, she remained incarcerated until December of that year. The ordeal must have been terrifying for Elizabeth, separated from her family and community, facing the grim possibility of conviction and execution. Her story, though incomplete, highlights the reach of the accusations and the arbitrary nature of the accusations that defined the Salem Witch Trials. The Witches of Massachusetts included women like Elizabeth Hart, whose lives were forever altered by the events of 1692.
Sarah Hawkes (1671-1716)
Sarah Hawkes’ story is intertwined with that of her family, revealing how accusations of witchcraft could spread like wildfire through kinship networks. Born in Lynn, Massachusetts, in 1671 to Adam and Sarah Hooper Hawkes Wardwell, Sarah Jr.’s early life was marked by the loss of her father shortly after her birth. Her mother later remarried Samuel Wardwell of Andover, Massachusetts, which brought Sarah into a new family and a new community.
The Wardwell family soon found themselves caught in the maelstrom of the witch trials. Samuel Wardwell was accused of witchcraft, and his arrest triggered a chain reaction that implicated his wife, Sarah Hooper Hawkes Wardwell, and his step-daughter, Sarah Hawkes. All three were accused and imprisoned. The accusations against Sarah Hawkes, her mother, and her step-sister Mercy Wardwell demonstrate the vulnerability of entire families during this period. Guilt by association became a potent weapon, as accusations against one member could easily extend to others within the household or family circle.
The consequences of these accusations were devastating. Samuel Wardwell was convicted and hanged on September 22, 1692. While Sarah Hawkes, her mother, and her sister remained in prison for some time, they were eventually released. The psychological trauma of the accusations, imprisonment, and the execution of a family member would undoubtedly have had a lasting impact on their lives.
The Hobbs Family
The Hobbs family’s experience reveals how pre-existing tensions and anxieties within a community could contribute to witchcraft accusations. Originally from Casco, Maine, a frontier settlement of the Massachusetts Bay Colony, the Hobbs family lived in a region plagued by attacks from the Wabanaki Native Americans. These constant threats created a climate of fear and instability, making the community vulnerable to suspicion and paranoia. Seeking greater safety, the family relocated to Topsfield, a town bordering Salem Village.
William and Deliverance Hobbs, along with their daughter Abigail, were not church members, a factor that likely contributed to their marginalization within the Puritan community. Abigail, in particular, was described as being wild and irreverent. She was known to roam the forests at night and mock religious practices, behaviors that likely raised suspicions and fueled rumors. Abigail’s flouting of social norms and religious customs made her an easy target for accusations.
The accusations against the Hobbs family began with Abigail. Seventeen-year-old Abigail Hobbs was arrested on April 18, 1692, and her parents, Deliverance and William, were arrested three days later. The family was accused by Mercy Lewis, who also came from the same area in Maine. Initially, Abigail maintained her innocence. However, after enduring the harsh conditions of imprisonment and the relentless pressure of interrogation, she eventually confessed to practicing witchcraft. In a desperate attempt to save herself, Abigail implicated her parents and made accusations against others, including John Proctor.
Deliverance Hobbs, also confessed to practicing witchcraft and acted as a witness against her husband, who maintained his innocence. Despite the web of accusations within the family, all three Hobbs avoided execution. In 1710, William Hobbs petitioned the General Court for compensation for the expenses incurred during the family’s imprisonment. The story of the Hobbs family illustrates how societal anxieties, personal conflicts, and the pressure of the trials could lead to false confessions and the betrayal of loved ones. The case of the Hobbs family shows the Witches of Massachusetts were not always isolated individuals, but families torn apart by accusation and fear.
John Howard (1645-??)
John Howard, a laborer from Rowley, Massachusetts, was accused of witchcraft alongside John Jackson, Sr., and John Jackson, Jr. The accusation came from Susanna Post, who claimed that the men were witches. All three men were laborers in Rowley and were thought to have been related to Elizabeth Jackson Howe, who was hanged on July 19, 1692, for witchcraft. This connection to a convicted witch likely made them more susceptible to suspicion.
Joseph Tyler and Ephriam Foster filed a complaint alleging that the three men had committed acts of witchcraft against Rose Foster and Martha Sprague of Andover. A warrant was issued for their arrests on August 25, 1692. Magistrate Hawthorne and others examined them and issued an indictment. All three men were imprisoned. Beyond their imprisonment, little is known about the outcome of their case. The lack of further information makes it difficult to determine their ultimate fate, but their story serves as another example of the widespread nature of the accusations and the vulnerability of ordinary individuals during the witch trials.
Elizabeth Jackson Howe (1635-1692)
Elizabeth Jackson Howe’s story is one of hardship, social ostracism, and ultimately, tragic injustice. Born in England in 1635, she immigrated to the United States with her parents, John and Katherine Jackson, as an infant. The family settled in Rowley, Massachusetts. By the age of seven, Elizabeth was working as a maid in the household of Reverend Ezekiel Rogers. In April 1658, she married James Howe, a farmer from Ipswich. The couple had five children and lived in Topsfield, Massachusetts. Despite her husband’s blindness, they were successful farmers.
Elizabeth was known for her assertive personality, which likely made her unpopular in the pious community. Her troubles began in 1682 when a young girl named Hannah Trumble began experiencing fits and accused Elizabeth Howe of using witchcraft to make her ill. Although nothing came of this initial accusation, it tarnished Elizabeth’s reputation and led to her being refused admittance to the Ipswich church.
Ten years later, during the height of the witch frenzy, Elizabeth was accused again. On May 28, 1692, a warrant was issued for her arrest for acts of witchcraft committed against Mary Walcott, Abigail Williams, and others of Salem Village. Constable Ephraim Wildes of Topsfield arrested her the next day and took her to the home of Lieutenant Nathaniel Ingersoll for examination. During her examination, Mercy Lewis and Mary Walcott, two of her main accusers, fell into fits. Ann Putnam Jr. and Susannah Sheldon also testified against her. When asked how she pled to the charges, Elizabeth Howe boldly declared, "If it was the last moment I was to live, God knows I am innocent of anything of this nature."
On June 1, testimony was taken from the Perely family of Ipswich, who claimed that Howe had afflicted their ten-year-old daughter. The child complained of being pricked by pins and sometimes fell into fits. In their testimony against Howe, they quoted their daughter as saying, "I could never afflict a dog as Goody Howe afflicts me."
On June 30, Elizabeth was one of five women arraigned in the first Salem witch trial. During the proceedings, Reverend Samuel Parris’ slave, John Indian, cried out that she had bitten him and fell into a fit. Despite strong support from family and friends, she and the other four women tried that day were all found guilty. On July 19, 1692, Elizabeth Jackson Howe, Rebecca Towne Nurse, Sarah Solart Poole Good, and Susannah North Martin were hanged on Gallows Hill in Salem Towne and buried in a nearby crevice. Elizabeth Jackson Howe’s story is a stark reminder of the devastating consequences of the witch trials and the importance of defending the rights of the accused.
Frances Alcock Hutchins (1612-1694)
Frances Alcock Hutchins lived a long life, but her story is also marked by the anxieties and social constraints of her time. Born in 1612, Frances married a carpenter named John Hutchins, and the couple had eight children. They moved to Haverhill, where John had a partnership in a sawmill and engaged in farming.
Years before the witch trial hysteria, Frances had a run-in with the law in 1653 for wearing a silk hood. The General Court had passed a law in 1650 prohibiting the display of finery by persons of "meane condition," defined as those whose property was valued under £200. The charges were dropped when it was found that Frances was not of "meane condition" and was "entitled" to wear the finery. This incident reveals the social hierarchies and sumptuary laws that governed life in the Massachusetts Bay Colony.
Frances found herself before the court again after being arrested on August 19, 1692, on the charge of witchcraft. Timothy Swan of Andover, Ann Putnam, Jr., and Mary Walcott of Salem Village filed the complaint. At the age of 80, she was imprisoned and remained there until December 21, 1692, when she was released on bond. It does not appear that she was ever tried. Frances survived the ordeal for another year and a half, dying in Haverhill on April 5, 1694. Her story highlights the vulnerability of even elderly members of the community to accusations of witchcraft.
The stories of these individuals, all connected by the letter "H," offer a poignant glimpse into the human cost of the Salem Witch Trials. They remind us of the dangers of mass hysteria, the importance of due process, and the need to protect the rights of the accused. The legacy of the Witches of Massachusetts continues to resonate today, serving as a cautionary tale about the fragility of justice and the enduring power of fear.