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Old Witch House, Salem, Mass., cor. Essex and North Sts., built 1631. 1850. Web. 27 Apr 2017. <http://ark.digitalcommonwealth.org/ark:/50959/b2774930f>.

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"Over the past eight years they had come. The first one, Mavis, during Mother's long illness; the second right after she died. Then two more. Each one asking permission to linger a few days but never actually leaving. Now and then one or another packed a scruffy little bag, said goodbye and seemed to disappear for a while-but only a while. They always came back living like mice in a house no one, not even the tax collector, wanted, with a woman in love with the cemetery." (page 222)

The “Old Witch House, Salem” represents the Convent in Ruby. The image of the witch house not only creates a communal space for Salem, but a demographic agency for females, similar to what Convent does for the women that surround Ruby. By including this image, “Confessions of Ruby” is able to depict what the Convent what have also looked like.

For Mavis, the convent represents home. While for other women that enter the Convent, such as …., this house represents more of an escape from their reality. Although, no matter where these women go, somehow they always end up back at Convent. Consolata is able to adapt some idea of “home” for every female that enters her house. As empty as it can feel for Consolata, each woman is connected by their emotional attachment to his place.

The Miriam and Ira D. Wallach Division of Art, Prints and Photographs: Photography Collection, The New York Public Library. "Old witch house, Salem." The New York Public Library Digital Collections. 1918. http://digitalcollections.nypl.org/items/510d47d9-5011-a3d9-e040-e00a18064a99

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1706. Aug. 25. Recd Ann Putnam to full communion. The confession of Anne Putnam when she was received to communion: 1706. I desire to be humbled before God for yt sad and humbling providence that befell my fathers family in the year about 92, yt I then being in my childhood should by such a providence of God be made an instrument for yt accuseing of severall persons of a grievous crime wherby their lives were taken away from them, whom now I have just grounds and good reason to believe they were innocent persons, and yt it was a great delusion of Satan yt deceived me in that sad time, whereby I justly fear I have been instrumental with others tho' ignorantly and unwittingly to bring upon myself & this land the guilt of innocent blood Though what was said or done by me against any person I can truly and uprightly say before God & man I did it not out of any anger, malice, or illwill to any person for I had no such thing against one of them; but what I did was ignorantly being deluded by Satan. And particularly as I was a chief instrument of accuseing of Goodwife Nurse and her two sisters I desire to lye in the dust & to be humbled for it in that I was a cause with others of so sad a calamity to them & their familys, for which cause I desire to lye in ye dust & earnestly begg fforgiveness of God & from all those unto whom have given just cause of sorrow & offence, whose relations were taken away or accused. (Signed) Anne Putnam. Ye confession was read before ye congregation together with her relation Aug: 25. 1706. & she acknowledged it. -- J. Greene. Past'r

"Bodacious black Eves unredeemed by Mary, they are like panicked does leaping toward a sun that has finished burning off the mist and now pours its holy oil over the hides of game.
God at their side, the men take aim. For Ruby." (page 18)

The women of Ruby, OK are seen as outsiders of their town by entering the Convent. These women confess their lives at the Convent and create a space that allows them to escape. In relation to Anne Putman's confession, right before she is killed by her town for assumed witchcraft, Mavis and Connie confess their lives to each other which brings these two together. The "bodacious black Eves" are accused of not only witchcraft, but baby killing among other suspicious acts. As the men of Ruby aim for their women, they force a false confession by all the women in the Convent.
N.d. MS MsAm47, 17th Century Documents. Boston Public Library. Salem.lib.Virginia.edu. Boston Public Library Witchcraft Documents. Web. 4 Apr. 2017. <http://salem.lib.virginia.edu/archives/BPL.xml>.

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Art and Picture Collection, The New York Public Library. "Nick the witch at Zuni." The New York Public Library Digital Collections. 1898. http://digitalcollections.nypl.org/items/510d47e1-1bdd-a3d9-e040-e00a18064a99

"But K.D. was still messing around with on of the strays living out there where the entrance to hell is wide, and it was time to give him the news: every brothel don't hang a red light in the window." (page 114).

K.D. is one of the men in Ruby that holds a significant amount of power and control over the town's traditions. As K.D. begins seeing Gigi, he creates his own connection with the Convent. As he slowly begins seeing more and more of Gigi, he becomes an outsider from the men who are keeping power in the town. With families such as the Floods and the Morgans, K.D.'s own family line, he is destined to fall in line with the founding fathers of this town. K.D. becomes "K.D. the Witch at Ruby", similar to the image "Nick the Witch at Zuni". The image portrays a male that was accused of witchcraft during the 1600's, almost in the same way that K.D. was portrayed when the town's men discovered his secret with Gigi. The difference between the two men is that Nick was seen by his people as a non-traditionalists while K.D. is always noted as being a traditional Ruby resident.
By K.D. falling in love with Gigi, he provides reasoning behind why the town must function with authority. He starts to realize his life is falling apart as his soon-to-be wife becomes pregnant at such a young age while he is still seeing Gigi. This tension creates an uproar within the founding fathers foundation. Quickly K.D. realizes his love for Gigi must end if he ever wants control over the traditions of this town. Once he ends his love affair and forces Arnette to have an abortion, although, she does not pursue his decision, K.D. understand where his place is within Ruby. He is destined to be a leader of tradition and control; not even his own emotions can stop him from being a leader.

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"The Methodists, early on, had smiled at the dissension among the Baptists. The Pentecostals laughed out loud. But not for long. Young memebers of the church began to voice their opinions about the words. Each congregation had people who were among or related to the fifeteen families to leave Haven and start over. The Oven didn't belong to any one denomination; it belonged to all, and all were asked to show up at Calvary." (page 83).

The parsonage pictured was built for two Reverends. The first being John Bailey in 1685 and the second to occupy the home was Henry Gibbs. Both of these men frequently conducted meetings at this First Parsonage in Salem, Massachusetts to discuss potential witches of their town. The Parsonage was also considered a general meeting place for citizens in Salem to discuss the town's motives or other personal.
In relation to this First Parsonage, the town Ruby used the Oven to serve as their main meeting area to discuss the town's needs and wants as a whole. Mainly used by the men in Ruby, the Oven served as the place the men discussed the massacre of the women residing in Convent without the permission or approval of other women within the town.
In addition to the Oven, there are two Reverends who try to take control of the town's traditional aspect, Richard Misner and Senior Pulliman. Misner stands with the younger Ruby generation and their ideas of changing the town while Pulliman resides with the older generation and their practices. This is important because there is so much tension occurring at the Oven in discussion to the town's motives that there is great divide between the young and old. By providing geographical spaces such as the Oven and First Parsonage, each town creates a sense of community even though there are times of disapproval between members of each town.
First Parsonage, 1635.. n.d. Web. 27 Apr 2017. <http://ark.digitalcommonwealth.org/ark:/50959/zp38wc84j>.

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"Gigi was quick but clumsy stepping out of the van, now hearse, but she made it around the house, up the wide wooden stairs and through the front doors in no time at all. He had said "Convent," so she thought sweet but stern women floating in sailboat hats above long black sleeves. But there was nobody, and the woman in the straw hat had disappeared."

Some of the major themes in The Crucible include corruption and fear, similar to the what the women are feeling during their time in Ruby. One female in particular that feels this way is Grace also known as Gigi. As she enters the front doors of Convent, the reality of the house differ compared to her dreams. The fear that Gigi feels is similar to the fear of the unknown. The not knowing what is behind the front doors or past the marble foyer.
Another relation Gigi shares with The Crucible is in relation with Abigail Williams. Both of their affairs with married men force them into trouble with the town. For Gigi, K.D. represents someone to pass the time with. Not only is Gigi seen by the townspeople as trouble by wearing her short skirts and hoop earrings, she also is one of the main women in Convent that has below par reputation, just like Abigail. Abigail may be one of the main characters in the play but is depicted as a villain in the Puritan town because of her affair with John Proctor.
Theater-Wisconsin-Milwaukee. Milwaukee Repertory Theater. Digital Public Library of America. "1985-1986: The Crucible". University of Milwaukee.1985. http://collections.lib.uwm.edu/cdm/ref/collection/mkerep/id/809

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http://www.mprnews.org/listen?name=/minnesota/news/programs/mpr_news_presents/2014/10/31/mpr_news_presents_20141031_64.mp3

"Now they will rest before shouldering the endless work they were created to do down here in Paradise." ( page 318).

As the women of Ruby flee Convent, Morrison recreates a Paradise for these women to go to. A place of freedom, so-to-speak. Similar to what the women of Salem experience. Even though many of these women die undignified their legacy remains throughout history and is still being taught throughout secondary education classrooms. In relation to the speech presented by Emerson Baker, Professor at Salem University, the legacy after the massacre at Convent creates a sense of curiosity for the remaining women residing in the town. Some of the women are so curious, such as Anna, that they go to Convent to see what remains in all the rooms. The exploration by some of the women forces the question what will happen now? They find a crib and food and question the escape. While Anna and Richard never know what exactly happened to the women, Anna believes an escape is the answer while Richard sees otherwise.
Another question that arises for the town is how is God analyzing the situation? While the women in Convent made a possible escape, the Convent is still standing, a place where "unsaintly witches dwell", the men of the Ruby have done an "uncharitable" deed but are still being praised by their doings.
Now that the women of Convent have escaped- what is to come for the remaining women in Ruby?

Recording:
Emerson Baker . MPR News Presents for October 31, 2014 . Rec. 31 Oct. 2014. Salem State Colege, 2014. MP3.
Image:
Ehniger, John W. Giles Corey of the Salem Farms. Digital image. MPR News. Emerson Baker, 31 Oct. 2014. Web. 17 Apr. 2017. <http://www.mprnews.org/story/2014/10/31/mpr_news_presents>.