To start off, I need to address the premise of your question. What you're asking assumes the presence of witches in Salem during the trials, but there were no witches in Salem. The 17th century New England definition of a witch referred to people who signed a covenant with Satan, thereby renouncing their covenant with God. Witches were the people who surrendered their soul to the devil, usually in exchange for supernatural powers. Once a person became a witch, they could send their spectral self to do harm, a more modern idea of specters might be similar to a ghost. Specters were the non-physical manifestations of a person that accusers in 1692 regularly claimed to see and blamed for witchcraft afflictions and pain. If an accuser saw the specter of a person, it inherently meant the accused suspect was guilty. But none of this was really happening. I am currently sitting at a desk in Virginia, and I can claim that our beloved dictator moderator u/Georgy_K_Zhukov sent their specter to harm me, and I can act as if I'm being attacked. But u/Georgy_K_Zhukov probably is not trying to harm me. The same thing happened in 1692. Political factions divided the Salem Village and Salem Town communities, so when children started acting out, parents attributed the behavior to witchcraft. Then when mom and day say to their 8 year old, "Is Sarah Good the witch hurting you?", that child will probably agree to make mom and dad happy. There were no witches in 1692 by the contemporary definition, just politics and malice.

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People did flee Salem as a result of the witch trials. Emerson W. Baker discusses it in his book A Storm of Witchcraft. Accusing and accused families left Salem over the next decades, often times to leave the stigma of being named a witch, falsely confessing to witchcraft, and shame for being a part of this terrible event. Less so in the book and more in public talks, Baker refers to the Salem diaspora where families leave Salem in droves to get away, but reconciliation marriages happen. Baker has found several families where 2 or 3 generations after the trials, accusing families and accused families have descendants marry. You can also see communities form after 1692 based on the trials. For example, Sarah and Peter Cloyce moved to Framingham, MA, after Sarah's imprisonment and the deaths of 2 of her sisters. Other family members moved there too. See here for more detail: https://framinghamhistory.org/biographies/sarah-towne-clayes-1638-1704/. There is not a lot of scholarship on the post-trials period, but these moves, marriages, and responses offer a unique glimpse into the reactions to the witch trials.