I was pleased to learn recently that the Salem Central School had a project to renovate the Revolutionary Cemetery and to collect information about those buried there. In 1988, I wrote an 8-page essay entitle, "From Scottish Borders to New York's Frontier -- 1772 -- the Bells, Blakes and Telfords"
I sent a copy to the project's director, understanding this will go on to the Salem public library. It offers the background of the emigrants in Scotland, their journey to America, settlement in the Salem area, the flight to Burgoyne's camp in Fort Edward, and George Teford's service in the Revolutionary militia. Mention was made that this entitled descendants to join the D.A.R. or S.A.R. if they so wished.
With regard to the "Witch of Salem" -- John Henderson claims descent from George Telford and his "wife," Betty. George Telfords' wife was named Margaret. Their eldest daughter was Elizabeth ("Betty"), who was red-haired and who became the wife of Alexander Cowan. This, together with the fact that she died in Warren County without issue, is confirmed by Cowan records. The 1784 Argyle Church records also show that Elizabeth and her brother, George (Jr.) took communion there.
The September 15, 1807, death date is correct for Margaret, wife of George (Sr.). The latter died in 1813 and willed $300 to his daughter, Elizabeth ("Betty").
[EDITOR'S NOTE: My family tree follows the line through John Telford, second son of George Telford and Margaret Tilford. The confusion about Margaret's name was due to the original witch story by Robert Blake as told to Asa Fitch. In that 1847 account, Blake called George's wife Betty, instead of Margaret. -- John Henderson]
We understand, from Mr. Henderson's report, how religiously repressed those early Salem residents were. Luckily, Gallows Hill picnics were available. The Hebrew word, "Shalom" (Peace) is reflected in the naming of their town, Salem.
Further, Mr. Henderson has portrayed Dr. Clark and the Covenanters as extremist Presbyterians. His article recalls Thomas Clark's 10 weeks (1758) in an Irish jail "for refusing to take the Oath of Abjuration which recognized the King as head of the Church." This was merely an attempt at intimidation since he was released without trial. Had this occurred in Scotland in 1685, he would have been summarily executed by Royal troopers in the "Killing Times."
There was considerable hostility toward Irish Presbyterian dissenters so that, in 1798, they joined Roman Catholics in a failed rebellion against Britain. That year, John Dobbin and his sons emigrated to Washington County.
Many years ago I was a delegate from Argyle Presbytery to the United Presbyterian General Assembly . There I met a minister from Abbeville, S.C., who, upon my mention of Dr. Clark, spoke very warmly of him and asked if there were a Clark portrait in Salem. I had to respond that I knew of none.
John Henderson describes a covenanter as an adherent of the Scottish National Covenant (1638). Beyond that, the preceding history of Scotland and England is disregarded. So, too, is that which followed during the 17th Century when James VI of Scotland became James I of England. A splendid writer of Scottish history, John Prebble penned The Lion of North: One Thousand Years of Scotland's History. In that book, Prebble describes individuals on different sides of the religious and political scenes during the 17th Century and Britain's emergence from government by divine right of Kings to a democratic government.