The House of the Seven Gables – located as it is at 115 Derby Street, Salem, Massachusetts 01970 – is today one of the pre-eminent historical attractions of an eminently historic city. Built in 1668, the house, also known as the Turner-Ingersoll mansion, is a treasure of colonial New England architecture. Yet today, the house is best-known for its associations with a masterpiece of Gothic literature – Nathaniel Hawthorne’s 1851 novel The House of the Seven Gables.
Hawthorne is one of those early American writers who has never lost his relevance or his popularity among readers. In the United States of America, and worldwide, he is known for the way he combined a Romantic sensibility with a rigorous examination of New England’s often difficult history. As he cited his work in Salem’s U.S. Customs House as an inspiration for his first great novel, The Scarlet Letter (1850), so he used the time he spent visiting at the House of the Seven Gables (even if it actually had only three gables while he was living in Salem) as a basis for his composition of The House of the Seven Gables.
The narrator, at the beginning of the novel, describes the house itself as a presence that emphasizes the connection between the present and the past, and that might “serve to illustrate how much of old material goes to make up the freshest novelty of human life. Hence, too, might be drawn a weighty lesson from the little-regarded truth that the act of the passing generation is the germ which may and must produce good or evil fruit in a far-distant time; that together with the seed of the merely temporary crop, which mortals term expediency, they inevitably sow the acorns of a more enduring growth, which may darkly overshadow their posterity” (p. 2).
As The Scarlet Letter focused on the harshness of Puritan rule in colonial Massachusetts, so The House of the Seven Gables places emphasis on the injustice of the Salem Witch Trials of 1692-93, in which twenty people were executed as “witches” amidst a climate of irrational fear. Histories like Marion Starkey’s The Devil in Massachusetts (1949) have examined how “witchcraft” accusations in the Salem of those years were often nothing more than score-settling on the part of neighbors with a grudge, and Seven Gables sets forth just such a scenario:
Old Matthew Maule, in a word, was executed for the crime of witchcraft. He was one of the martyrs to that terrible delusion, which should teach us, among its other morals, that the influential classes, and those who take upon themselves to be leaders of the people, are fully liable to all the passionate error that has ever characterized the maddest mob. (p. 3)
Judged, tried, and condemned as a “witch” because one Colonel Pyncheon wants his land, Maule issues a curse upon the man who has used societal fear to bring about Maule’s death and steal his land: “‘God,’ said the dying man, pointing his finger, with a ghastly look, at the undismayed countenance of his enemy, ‘God will give him blood to drink!’” (p. 3) And sure enough, Colonel Pyncheon is later found dead, his mouth and beard stained with blood.
The Pyncheons, even though that blood-curse continues to be associated with their name, remain an important family in Salem; even as the family’s financial pre-eminence ebbs, what is left of the family continues “to cherish, from generation to generation, an absurd delusion of family importance, which all along characterized the Pyncheons” (p. 10).
The actual House of the Seven Gables, by the time in which the story is set, is home to Hepzibah Pyncheon and her brother Clifford. Hepzibah, who is elderly and is not fair of face, reflects on how grim her facial expression looks, but the narrator gallantly takes care to note that Hepzibah’s “heart never frowned. It was naturally tender, sensitive, and full of little tremors and palpitations” (p. 21).
Though she is a descendant of aristocrats, Hepzibah has been reduced to opening a shop in order to make a living, and she is acutely conscious of the change in social status that this move into commercial enterprise, even if on a modest scale, entails: “Life is made up of marble and mud. And, without all the trust in a comprehensive sympathy above us, we might hence be led to suspect the insult of a sneer, as well as an immitigable frown, on the iron countenance of fate. What is called poetic insight is the gift of discerning, in this sphere of strangely mingled elements, the beauty and the majesty which are compelled to assume a garb so sordid” (p. 26).
A lodger in the house, a daguerreotypist named Holgrave, has encouraged Hepzibah in her plans to open a shop, in spite of Hepzibah’s misgivings, and tries to reassure her that her move into commerce is not to be considered unbearable or tragic: “I find nothing so singular in life as that everything appears to lose its substance the instant one actually grapples with it. So it will be with what you think so terrible” (p. 29). Holgrave, who on one level represents the modern world challenging the prejudices and superstitions of the past, has on another level his own connection to the old tragedy of Matthew Maule’s unjust death and the blood-curse upon the Pyncheons.
A distant relative, young Phoebe Pyncheon, comes to help Hepzibah, in spite of Hepzibah’s misgivings. Phoebe is cheerful, optimistic, and helpful – “Angels do not toil, but let their good works come out of them; and so did Phoebe” (p. 56) – and she plays a much-needed positive role in the lives of Hepzibah and Clifford Pyncheon.
Clifford in particular – long imprisoned without just cause, because of the machinations of the recently returned Judge Jaffrey Pyncheon – has great difficulty dealing with the changes of a changing world: “Nothing gives a sadder sense of decay than this loss or suspension of the power to deal with unaccustomed things, and to keep up with the swiftness of the passing moment” (p. 111). Additionally, Clifford and Hepzibah feel trapped by the family curse – “For, what other dungeon is so dark as one’s own heart! What jailer so inexorable as one’s own self!” (p. 117)
Holgrave, in a tense conversation with Phoebe – who wants to be optimistic about life, where Holgrave’s outlook runs toward the grimly realistic – makes his own observations regarding the Pyncheons’ family dynamic:
“I can perceive, indeed, that Judge Pyncheon still keeps his eye on Clifford, in whose ruin he had so large a share. His motives and intentions, however, are a mystery to me. He is a determined and relentless man, with the genuine character of an inquisitor; and had he any object to gain by putting Clifford to the rack, I verily believe that he would wrench his joints from their sockets, in order to accomplish it. But, so wealthy and eminent as he is – so powerful in his own strength, and in the support of society on all sides – what can Judge Pyncheon have to hope or fear from the imbecile, branded, half-torpid Clifford?” (p. 151)
Phoebe meanwhile justifies her interest in Hepzibah and Clifford, whom Holgrave affects to dismiss as belonging among the living dead, by saying that “my small abilities were precisely what they needed; and I have a real interest in their welfare – an odd kind of motherly sentiment – which I wish you would not laugh at!” (p. 150) Hawthorne seems to be suggesting that Holgrave, with all his awareness of the human capacity for evil, needs to learn to be a bit more compassionate; Phoebe, meanwhile, whose heart is so warm and kind, needs to understand that not everyone is as compassionate as she is, and needs to be more aware of the real human evil that can pose a threat to those whom she loves.
A narrative that sets forth supernatural forces as a possible, but not certain, explanation for key plot events gives the author of said narrative a couple of choices. Sometimes, as in Guy Ritchie’s film Sherlock Holmes (2009), a seemingly supernatural event turns out to be explainable in rational terms; at other times, as with Tim Burton’s film Sleepy Hollow (1999), a rationalist must accept the existence of forces beyond those that can be understood through the power of the reasoning mind alone.
I will leave it to the reader to discover how the Gothic elements of the plot of The House of the Seven Gables are resolved – adding only that Hawthorne seems interested in setting forth a cautiously optimistic assessment of how a society like Salem, or New England, or the United States of America, can learn from the wrongs of its past and move forward.
The real-life House of the Seven Gables, as mentioned above, remains popular: folks around modern Salem call it “H7G.” The tour is well-organized and informative (the secret staircase is a highlight); the museum shop is well-stocked with H7G memorabilia. Yet ultimately, what makes this particular house stand out from other well-preserved and architecturally interesting homes is the way in which it is tied to this suspenseful, well-crafted, and thought-provoking novel.