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She brought magic to Salem. Now she has mixed feelings about it

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SALEM — It is not her fault, Laurie Cabot declared.

Then she thought for a moment and revised her statement.

“OK, it is kind of my fault,” she said, referring to what has happened to October in Salem since she arrived nearly five decades ago and began the modern witch era in the “Witch City.”

But really, if anyone is to blame for kicking off the events that somehow led to the spooktacular charade that dominates the Halloween season in the city, Cabot argues, it was Molly Boo.

Molly Boo was her cat.

Her black cat.

Had she not gotten stuck up in that tree, Cabot said, none of this might have happened.

Let’s rewind.

Laurie Cabot is a witch. She has been studying witchcraft since she was a child growing up in Boston, and today, at age 84, is easily the most famous practicing witch in the country, the grande dame of witchcraft.

But back then, when she was first beginning her study of the ancient practice of magic, people did not come out and say they were a witch. That kinda thing could lead to trouble.

Eventually, she did take to dressing the part — black robes, pentagram necklace — but by then it was the late ’60s and people just thought she was a hippie.

She was living in the North End at the time, divorced, struggling to raise two children, and another single mom suggested they pool their money and move to the suburbs.

Great, Cabot said. Anywhere but Salem.

“Salem seemed like a bad idea because I didn’t know how anyone would take me because of the witch trials,” she said.

Laurie Cabot inside her home in Salem.

Sure enough, the friend came back with a listing for an apartment on Salem’s Chestnut Street, a broad boulevard filled with stunningly gorgeous homes and postcard-perfect trees, and Cabot could not resist.

But the witch thing, she kept under wraps. Then her cat changed all that.

She had two black cats at the time — “they were given to me by someone who knew I was a witch,” she said with an eye roll — and one of them, Molly Boo, climbed the tree outside her apartment, got stuck about 50 feet up, and would not come down. Her other cat, Sabrina, would climb up and try to show Molly Boo how to get down, but Molly Boo would not follow.

Cabot said she called everyone — animal control, the police, the fire department — and they all told her the cat would eventually come down on its own. That’s what cats do.

But after three days of awful weather and no movement from Molly Boo, Cabot made a move she knew would get attention. She called the local newspaper, the Salem News, and gave them a story they couldn’t resist.

“My cat is stuck in a tree,” she said she told the person who answered the phone. “I am a witch. That cat is my familiar (a witch term for an animal-shaped spirit that serves as a psychically connected servant, companion, and spy). And I want someone to come get my cat out of the tree.”

A photographer came, as did the mayor and several rescue vehicles.

Molly Boo was helped down. And after the photos of a real-life Salem witch hit the wire services, Laurie Cabot’s secret was out.

Plenty of media followed, and soon after, in 1970, Cabot opened the city’s first “witch shop.” She sold wands and potions and other tools of the trade, but she said her real goal was to educate the public about witchcraft — and especially to dispel all the incorrect rumors about evil intentions and devil-worshipping.

In retrospect, she said, she was very naïve to think it would be that easy, and she sees what has happened in the 47 years that have followed as being both incredibly positive and incredibly confusing.

She is proud of the fact that her witch shop and openness turned Salem into something of a safe space for practicing witches, and many began flocking to the city, to live openly, to perform rituals with other witches, and to celebrate the witches’ New Year, what they know as Samhain and everyone else calls Halloween.

More witch shops opened, but so too did all the other stuff that has come to be associated with Halloween but has little to do with witchcraft — the haunted houses and the ghost tours and the zombie walks.

“I’m still not sure what a guy with an ax in his head and blood dripping down his face has to do with witchcraft,” she said. “Some of it is offensive. The fun house. The scary murderous stuff. It brings bad vibes. It’s projecting the wrong kinds of things.”

A doll of Laurie Cabot sits on a shelf inside her home in Salem.

It is a question of intent, which is a huge part of being a witch. Intent is how witches manipulate environmental energy. And when it comes to dressing up for Samhain, the intent of a costume is to cast a spell projecting the kind of person they want to be for the New Year. “We don’t allow any devil costumes into our parties,” she said.

And intent is something Cabot is thinking about lately, as she looks back through the long lens of all that has happened in Salem since her cat went up that tree.

It is late in her story, and she knows this. She has been suffering significant health problems of late, including a recent bout of dizziness and nausea that lasted for so many weeks that she thought she was ready to go. (Doctors eventually found an ulcer, and medication has curbed the symptoms.)

But she is proud that she helped transform the city, and in some ways became its face. (And what a face it is — with an elaborate tattoo on her left cheek and huge black-framed glasses, all surrounded by a magnificent mane of black hair ringed with white.)

She has trouble walking, and spends most of her time in her apartment, seated at a dining room table covered in jewels and deer antlers and potions and other bits and bobs that she and her daughter, Penny, use to make potions and broomsticks and other tools that are sold at a store just around the corner called Enchanted. Witches from near and far make daily pilgrimages to visit her — one, earlier this week, arrived carrying a gift of a crystal that was nearly two feet long — and she is now at work on her eighth book, a memoir.

But with Halloween just around the corner, and the streets below a chaos of tourists, there is a lot of talk of all it has become.

“It’s not my fault that people practice such silliness. I didn’t set out to make Halloween such a big deal in Salem.”

No, that all started with a black cat.

Majick Spell Candles made by Laurie Cabot are for sale in Enchanted, an authentic witch shop.

 

Gallows Hill gets a memorial

Not too long ago we did a report on the discovery of the true Gallows Hill in Salem Massachusetts. The legendary site that many practicioners of witchcraft hold as sacred has long been steeped in mystery as to its true location. Due to the misnomer “Gallows Hill” by Nathaniel Hawthorne “the hanging judge”, a small hill just on the skirts of Salem was named Gallows Hill. But there was no evidence to prove that it ever actually was and today just stands as a base for a water tower and a playground and it’s foot.

Archaeologists and historians worked together to finally pinpoint the true location which was known as Proctor’s ledge.

Disguised by trees and a neighborhood it does not seem like much of a hill. But historical landmarks were used to successfully triangulate its location. A memorial commemorating the site was completed this summer.

GROUND ZERO: PROCTOR’S LEDGE IN SALEM CONFIRMED AS WITCH EXECUTION SITE

SALEM — Nearly 325 years after 19 people accused of witchcraft were hanged in this city, a group of scholars has finally confirmed the place where they met their fate: Proctor’s Ledge.

The Gallows Hill Project, a group of seven scholars, says they were able to definitively identify the location after five years of research, using court records, maps, ground-penetrating radar and aerial photographs.

Now the city intends to mark the location with a memorial, according to Mayor Kim Driscoll.

The discovery didn’t come as a shock, said Emerson “Tad” Baker, a history professor at Salem State University.

Proctor’s Ledge, a wooded, city-owned area that abuts Proctor and Pope streets, and described as a “rocky ledge … at the base of the hill,” has been considered the most likely spot since the early 1900s, when historian Sidney Perley conducted research and settled on that location.

“There was never really a ‘eureka’ moment,” Baker said. “I think most of us — we’re talking about a number of scholars who were working on this — we knew Perley’s research was really good.”

What Perley’s research lacked was modern technology, Baker said.

Around 1,000 documents survive from the time of the trials, Baker said, making it “one of the best recorded events in early American history.” But missing are eyewitness accounts of the hangings, he added.

Gallows Hill, but where?

Traditionally, the hangings have been described simply as occurring at Gallows Hill, but that covers many acres of land. To determine exactly where the executions took place, a group of scholars was assembled in 2010 to examine the evidence.

They included Baker; Elizabeth Peterson, director of Salem’s Corwin House, aka The Witch House; Tom Phillips, who directed and produced “Salem Witch Trials: Examine the Evidence”; Marilynne Roach, a witch trials author and historian; Peter Sablock, a Salem State geology professor; Benjamin Ray, a religion professor at the University of Virginia; and Shelby Hypes, chairwoman of the Salem Award Foundation.

They were able to combine their research and knowledge of the 1692 events, explore the possibilities, and also rule out that anything occurred on top of Gallows Hill.

“We’re pretty certain there’s nothing up there,” Baker said.

To memorialize the people who died there, the city is seeking Community Preservation Act funds to install a plaque there, as well as to clean the site up and prepare it for tourist traffic.

“Salem, long known for a dark time in our past when people turned on each, is now a community where people turn toward each other,” Driscoll said in a prepared statement. “Having this site identified marks an important opportunity for Salem, as a city, to come together and recognize the injustice and tragedy perpetrated against 19 innocent people.”

This is a sharp contrast from what was planned back in 1892 — a large memorial lookout tower, according to Baker.

What the Gallows Hill watchtower would have looked like had it been constructed.

At least 25 people died in the Salem Witch Trials. In addition to the 19 hanged, five died in prison awaiting trial. Another, Giles Corey, was crushed to death when rocks were placed on his chest in an effort to make him cooperate with the court.

While Baker said he and his team were excited to give the location legitimacy, he said they are simply “confirming the great work” that Perley did a century ago.

“I think we are all honored to be a part of this effort and are extremely happy that the mayor and the city are eager to see that the site is properly maintained and marked,” he said.

HOW THEY DID IT

The Gallows Hill Project prepared a series of questions and answers explaining how they confirmed Proctor’s Ledge as the execution site for accused witches.

How did they pin down the site?

Marilynne Roach discovered a few key lines of eyewitness testimony in a Salem witch trials court record from Aug. 19, 1692. … The record quotes the defendant Rebecca Eames, who had been on her way to the court in the custody of her guards and traveled along the Boston Road, which ran just below the execution site.

A few hours later, she appeared the Salem court for her preliminary examination. The magistrate asked Eames whether she had witnessed the execution that took place earlier that morning as she was passing by. She explained that she was at “the house below the hill” and that she saw some “folks” at the execution. Roach determined that the “house below the hill” was most likely the McCarter House, or one of its neighbors on Boston Street. The McCarter house was still standing in 1890 at 19 Boston St.

What other evidence is there?

Professor Benjamin Ray conducted research that pinpointed the McCarter house’s location and worked with geographic information system specialist Chris Gist of the University of Virginia’s Scholars Lab to determine whether, in fact, it was possible for a person standing at the site of the house on Boston Street to see the top of Proctor’s Ledge. Gist produced a view-shed analysis, which determined that the top of Proctor’s Ledge was clearly visible.

Why did they rule out the top of Gallows Hill?

There are several reasons why the location at the top of Gallows Hill does not work. First, it would not have been visible from the McCarter house and its neighbors on Boston Street. It also would not have been visible from the Symonds house on North Street, where another person is known to have witnessed some of the executions. Furthermore, we know that the eight victims hanged on Sept. 22 were driven by cart to the execution site. It would have been next to impossible to get a cart full of eight victims up a steep and rocky slope that lacked a road.

Finally, executions were meant to be public events, so everyone could witness the terrible consequences that awaited those who committed witchcraft and other serious crimes. The top of Gallows Hill would be much more difficult to access than Proctor’s Ledge.

Did the project find anything on Gallows Hill?

Professor Peter Sablock carried out geo-archaeological remote sensing on the site with a team of his geology students. Ground-penetrating radar and electronic soil resistivity do not disturb the soil, but can tell us about the ground underneath. His tests indicate there is very little soil on Proctor’s Ledge. There are only a few small cracks in the ledge, and here the soil is less than 3 feet deep — certainly not deep enough to bury people.

This finding is in keeping with oral traditions that the families of the victims came under cover of darkness to recover loved ones and rebury them in family cemeteries. There is no indication that there are any human remains on the Proctor Ledge site.

What about the gallows?

The numerous surviving documents from the witch trials contain no mention of a gallows. Indeed, the only time Gallows Hill was used for executions was in 1692. Therefore, the team believes that the executions were carried out from a large tree, a common tradition at the time. The remote sensing research supports this conclusion, as no trace of structures were discovered, though admittedly a temporary wooden gallows would leave little evidence behind for archaeologists to discover.

This article plagiarized from this source.