Salem witch trials

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"The city of heaven, provided for the saints, is well-walled and well-gated and well-guarded, so that no devils, nor their instruments, shall enter therein." -The Reverend Samuel Parris, September 1692 (Boyer).

The Salem witch trials, which began in 1692 (also known as the Salem witch hunt and the Salem witchcraft episode), resulted in a number of convictions and executions for witchcraft in Salem, Massachusetts. It was the result of a period of factional infighting and Puritan witch hysteria which led to the deaths of 19 people (mostly female but also male) and the imprisonment of scores more.

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Background

In the village of Salem in 1692, Betty Parris and her cousin Abigail Williams fell victim to what was recorded as fits "beyond the power of Epiletic Fits or natural disease to effect." The girls claimed they were bewitched by other members of the community and possessed by the devil. Most of the accused were women or people who were convienent to have out of the way (citation needed).

The first three accused were Sarah Good, Sarah Osborne, and Tituba (Boyer 3). Good held the typical sterotype of a witch and had been suspected of engaging in maletic practices (citation needed). Osborne was a middle aged woman who was in a legal dispute for her diseased first husband's land with some important Puritans (citation needed). Tituba was the Carib Native American slave of Samuel Parris (a preacher in Salem Village) (Linder); though she is very often referred to as black in modern historical and fictional interpretations of the trials, there is no specific evidence of her ethnicity (citation needed).

These women were charged with witchcraft on March 1, 1692 and put in prison (Boyer 3). Other accusations followed: Dorcas Good, Rebecca Nurse, Abigail Hobbs, Deliverance Hobbs, Martha Corey, Elizabeth Proctor and John Proctor. As the number of accusations grew, the jail populations of Salem, Boston, and surrounding areas swelled, and a new problem surfaced: Without a legitimate form of government, there was no way to try these women (Boyer 6). None of them were tried until late May, when Governor Sir William Phips arrived and instituted a Court of Oyer and Terminer (to "hear and determine"). Phips appointed William Stoughton, who had theological training but no legal training, as the chief justice of this court (Boyer 7). By then, Sarah Osborne had died of natural causes in jail without a trial (Boyer 3), as had Sarah Good's newborn baby girl, and many others were ill (citation needed). There were perhaps 80 people in jail awaiting trial (citation needed).

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Trial

All cases that were heard ended with the accused being condemned to death for witchcraft; no one was found innocent (citation needed). There was no way to escape the stigma of being labeled 'witch'. Only those who pleaded guilty to witchcraft and supplied other names to the court were spared execution (citation needed). Elizabeth Proctor and Abigail Faulkner were given respite "for the belly," because they were pregnant (Chronology). Though convicted, they would not be hanged until they had given birth (Chronology). A series of four executions beginning June 10, 1692 and ending September 22, 1692, saw nineteen people hanged, including a respected minister, a former constable who refused to arrest more accused witches, and at least three people of some wealth (Chronology). Six of the nineteen were men (The Dead); most of the rest were impoverished women beyond childbearing age (citation needed).

Only one execution was not by hanging. Giles Corey, an 80-year-old farmer from the southeast end of Salem, refused to enter a plea. The law provided for the application of a form of torture called peine fort et dure, in which the victim was slowly crushed by piling stones his body; after two days of peine fort et dure, Corey died without entering a plea (Boyer 8). Though his refusal to plead is often explained as a way of preventing his possessions from being confiscated by the state, this is not true; the possessions of convicted witches were often confiscated, and possessions of persons accused but not convicted were confiscated before a trial, as in the case of Corey's neighbor John Proctor and the wealthy English's of Salem Town. Some historians hypothesize that his personal character, a stubborn and lawsuit-prone old man who knew he was going to be convicted regardless, led to his recalcitrance (Boyer 8).


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Closure

The witch trials ended in January of 1693, although people already jailed for witchcraft were not all released until May 1693 (Chronology). On October 3, 1692, Increase Mather published "Cases of Conscience Concerning Evil Spirits." In it, Increase Mather stated "It were better that Ten Suspected Witches should escape, than that the Innocent Person should be Condemned." This incident was so profound that it helped end the influence of the Puritan faith on the governing of New England.


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Possible Explanations of the Possessed

It is not widely believed any longer that the girls were actually possessed by the devil nor that their neighbors had anything to do with their symptoms. So what really happened? Some experts believe the accusers were motivated by jealousy or spite and their behavior was an act. Others believe they were afflicted by hysteria, a form of mental illness.

"Ergot of Rye is a plant disease that is caused by the fungus Claviceps purpurea. … It is the ergot stage of the fungus that contains a storehouse of various compounds that have been useful as pharmaceutical drugs as well as mycotoxins that can be fatal when consumed. …This species was also the original source from which LSD was first isolated." (Ergot of Rye) Convulsive ergotism causes nervous dysfunction, similar to many of the accused "witches" physical actions.

In her book A Fever in Salem, Laurie Winn Carlson gives a rebuttal to the Ergot theory. She believes that those afflicted in Salem, and in general those who seemed to have been bewitched over the centuries, suffered from encephalitis lethargica, a disease whose symptoms match some of what was reported in Salem and that she believes could have been spread by birds and other animals (Aronson).

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Salem Today

"With one of the highest concentrations of historic sites, museums, cultural activities, fine dining and shopping in Massachusetts, Salem is America's Bewitching Seaport with a little history in every step"(Destination Salem). Today the Salem Witchcraft Trials have become the basis of a money-making tourist industry in Salem. Witch shops are seen all over the community. Museums promise glimpses of the supernatural. Gift shops sell everything from Witch City shirts to Buddhism in a can. Tourists are treated to informational exhibits and programs.

Connected to Boston by train and bus, Salem's 38,000 residents and its one-million visitors are able to easily enjoy the best of both Salem and Boston.

In recent times, "historians see both sides of Salem" (Aronson). Some individuals still believe that Salem, Massachusetts was a place where many people used folk magic to afflict others. Most realize that with this used of folk magic, fraudulent acts and deceitful lies were being committed. Still to this day, there is not a solid explaination for what occured in the Salem Witch Trials in the 1600's.


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Executed

Bridget Bishop George Burroughs Martha Carrier Giles Corey Martha Corey Mary Easty Sarah Good Elizabeth Howe George Jacobs, Sr. Susannah Martin Rebecca Nurse Alice Parker Mary Parker John Proctor Ann Pudeator Wilmot Redd Margaret Scott Samuel Wardwell Sarah Wildes John Willard

References used

Aronson, Marc. Witch-Hunt: Mysteries of the Salem Witch Trials. Simon and Schuster:2003.

Boyer, Paul., Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. MJF Books:1974.

"Chronology of Events Relating to the Salem Witchcraft Trials". 15 April 2006. <http://www.law.umkc.edu/faculty/projects/ftrials/salem/ASAL_CH.HTM>

"Ergot Theory". 3 April 2006. <http://www.botany.hawaii.edu/faculty/wong/BOT135/LECT12.HTM>

Linder, Douglas. "The Witchcraft Trials in Salem: A Commentary". 15 April 2006. <http://www.law.umkc.edu/faculty/projects/ftrials/salem/SAL_ACCT.HTM>

"The Dead". 15 April 2006. <http://www.law.ukmc.edu/faculty/projects/ftrials/salem/ASAL_DE.HTM>

References Suggested

Miller, Arthur. "The Crucible — a play which implicitly compares McCarthyism to a witch-hunt".

Norton, Mary Beth. In the Devil's Snare. New York: Random House, 2002.

Roach, Marilynne K. The Salem Witch Trials: A Day-To-Day Chronicle of a Community Under Siege. Cooper Square Press:2002.

^ Sologuk, Sally. "Diseases Can Bewitch Durum Millers". Milling Journal. Second quarter 2005.

Spanos, N. P., J. Gottlieb. "Ergots and Salem village witchcraft: A critical appraisal". Science:194. 1390-1394:1976.

World Book Encyclopedia. Volume 17 (S-Sn). "Salem witchcraft trials". page 61. 2005 edition.

Starkey, Marion L. The Devil in Massachusetts. Alfred A. Knopf:1949.

^ Woolf, Alex. "Investigating History Mysteries". Heinemann Library:2004.

"The 19th and 20th Centuries". Destination Salem. 12 Apr. 2006 <http://www.salem.org/19th.asp>.


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See also

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External links

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